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4color:#777;font-size:13px;text-transform:uppercase}.first[data-v-07dc5873]{border-radius:4px 0 0 4px;border-left:1px solid #d3d3d3}.last[data-v-07dc5873]{border-radius:0 4px 4px 0;border-right:1px solid #d3d3d3}li[data-v-07dc5873]{padding:.5rem 1rem}.active[data-v-07dc5873]{box-shadow:none}.active li[data-v-07dc5873]{position:relative;top:5px;box-shadow:inset 8px 0 12px -10px #999,inset -8px 0 12px -10px #999,0 1px 0 #a9a9a9,0 2px 0 hsla(0,0%,100%,.4)}}</style> 5 </head> 6 <body> 7 <div data-server-rendered="true" id="__nuxt"><!----><div id="__layout"><div class="layout"><a href="/"><img src="https://res.cloudinary.com/dmbr9sssa/image/upload/f_auto,fl_progressive,q_auto/v1570479023/Logo2_owahhm.png" alt="40HadithNawawi Logo" class="hidden sm:block mt-6 w-full object-cover"> <img src="https://res.cloudinary.com/dmbr9sssa/image/upload/f_auto,fl_progressive,q_auto/v1570478668/40hadith-logo2_w0yfzg.png" alt="40HadithNawawi Logo" class="block sm:hidden h-48 mt-10 mx-auto"></a> <ul class="mt-3 mx-4 flex flex-wrap" data-v-07dc5873><a href="/" data-v-07dc5873><li class="first" data-v-07dc5873>Home</li></a> <a href="/posts/the-collection" class="active" data-v-07dc5873><li data-v-07dc5873>
7The Collection</li></a> <a href="/posts/the-imam" data-v-07dc5873><li data-v-07dc5873>The Imam</li></a> <a href="/posts/the-project" data-v-07dc5873><li class="last" data-v-07dc5873>The Project</li></a> <a href="/videos" data-v-07dc5873><li class="last" data-v-07dc5873>The Video Series</li></a></ul> <article class="page"><h1>The Collection</h1> <div class="content-block"><h1>The 40 Hadith Collection</h1> 8<p>In the name of Allah, the Most Gracious, the Most Merciful</p> 9<p><a href="/the-imam">Imam al-Nawawiâs</a> collection of 40 Hadiths is one of the most important collections of hadiths we have today. Imam al Nawawi actually compiled a total of 42 hadiths for this collection, not 40. He was one of the greatest scholars of Islam and lived from 631 A.H. to 676 A.H, passing away at the age of 45. Allah (swt) granted him blessing and success in his work so that he could make great contributions to Islam before passing away at a relatively young age.</p> 10<p>Imam al-Nawawi was a scholar in many different disciplines of Islamic studies. The vastness of his works in these different areas is so great that if an individual decides to study fiqh, hadith, spirituality, or Quran; one would need to pass through Imam al- Nawawi. Along with the 40 Hadiths, he authored Riyad al-Saliheen, Al-Adhkar, and commentary of Sahih Muslim and Sahih Bukhari.</p> 11<p>Imam al-Nawawi was one of the foremost figures of the Shafiâ madhab and the largest and most substantial book he wrote in this regard is called Al Majmuaâ which is about 30 volumes. It is a work of comparative fiqh because he brings all of the opinions of different madhabâs on different issues together.</p> 12<h2>Introduction</h2> 13<p>Imam al-Nawawi begins the âForty Hadithâ with an introduction. Many times we are in the habit of skipping the introduction or quickly looking through introductions. This is a mistake, especially when studying Islamic sciences. We need to move on to a point where we actually know what we know and we can present it to others. This is important in being able to carry the dawah. In his introduction, Imam al-Nawawi is telling us essentially why he wrote this book, what got him to write this book and this is important in understanding the purpose of the work.</p> 14<h2>Points from Imam Al-Nawawiâs Introduction</h2> 15<h3>1.) Reason for compilation</h3> 16<p>Imam al-Nawawi begins by mentioning a narration attributed to Prophet Muhammad (sas) as one reason for the compilation of the âForty Hadithâ. The hadith states that anyone who memorizes forty hadiths from the hadiths of the Prophet (sas), Allah will resurrect him among the scholars. Imam al-Nawawi, however, also clearly mentions that this hadith is weak.</p> 17<h3>Types of Hadiths:</h3> 18<p>This is very important because we should always know what the source of our information is, whether the hadith is reliable, not reliable, is it sahih (authentic), hasan (good) or daâif (weak) and how this relates to whether a hadith is acceptable. When it comes to using weak hadiths there is a very important and profound difference in opinions. Essentially there are three main schools of thought about weak hadiths:</p> 19<ol> 20<li>One school of thought says one can use weak hadiths whenever you want. This is not a very strong opinion.</li> 21<li>Another school of thought says one can never use weak hadiths</li> 22<li>The last opinion is that one can use weak hadiths in areas about virtuous deeds and as a reminder. This is the majority opinion and what Imam al-Nawawi refers to in his introduction.</li> 23</ol> 24<h3>Conditions to using weak hadiths this way:</h3> 25<ol> 26<li>Weak Hadiths that are related to virtues, deeds, reminders, etc. But not related to ahkam, legal rulings or related to belief.</li> 27<li>They cannot be extremely weak, generally it is said a hadith is daâif (weak) but there are more than 30-40 different classification of daâif with some being more weak than others</li> 28<li>The hadith comes under a general principle/ understanding of Islam, it is not bringing anything new but just adding. ex.) We have an acceptable hadith about the importance of Surah Ikhlas and there is a weak hadith that also says something similar, in this case it can be used.<
28/li> 29</ol> 30<p>Issues around using weak hadiths is a bit more complicated. There are different opinions and we should know as students of knowledge that these complications can arise therefore it is best to not use a weak hadith if possible, in order to avoid any argumentation.</p> 31<p>However, Imam al-Nawawi also clearly says that the hadith mentioned before about memorizing the one who memorizes forty hadiths is not the only reason he is writing this book, there are other hadithâs he quotes that are authentic about seeking and conveying knowledge.</p> 32<h2>2.) The Criteria of Choosing the Hadiths for this Collection:</h2> 33<p>Imam al-Nawawi also says there are many people who have written a 40 Hadith collection based on different topics, like Zuhd (aestheticism). In this compilation however he sought to use hadithâs that were comprehensive and cover all areas of religion. They will be short so they can be memorized easily and he made sure that they would be at least acceptable if not completely authentic.</p> 34<p>Imam al-Nawawi did succeed in collecting hadithâs per his goal. They are very comprehensive to every single area of the deen. This is why Imam Hassan al-Banna recommended that active workers in dawah should also memorize the hadiths of Imam al-Nawawi, along with reading and memorizing the Quran, because they are very comprehensive and applicable to many situations.</p> 35<h3>Jawami' al-Kalam</h3> 36<p>The reason why it is so easy to be so comprehensive with only 40 hadith is because the Prophet (sas) was blessed with "jawami' al kalam" (comprehensive speech). The Prophet (sas) says in a hadith,</p> 37<blockquote> 38<p>I was sent with comprehensive speech.</p> 39</blockquote> 40<p>What this means is as Imam az- Zuhri, one of the great early scholars who passed away around the turn of first century Hijri said,</p> 41<blockquote> 42<p>As far as what has come to us from the understanding of this comprehensive speech the Prophet (sas) was given, is that Allah gave him the ability to combine many types of ideas that would formally be written in entire books, but the Prophet (sas) could portray in only a couple of sentences.</p> 43</blockquote> 44<p>This is an important concept because sometimes we do not give the hadiths of the Prophet (sas) the kind of respect it deserves in understanding how great his (sas) statements were. The Prophet (sas) also said,</p> 45<blockquote> 46<p>Verily I was given this comprehensive speech, and language was made concise to me with a perfect concision.</p> 47</blockquote> 48<p>He (sas) was granted the ability to say simple things that have a myriad of meanings, which is why scholars early on began to compile different sets of hadiths in small amounts to benefit from this quality of the Prophet (sas).</p> 49<p>Ibn Salah, one of the first scholars to compile these types of books, has one of the most famous books in hadith sciences called Al-Mukadimah (The Introduction.) And pretty much all the later books that come out in hadith sciences go back to his book. He first started having sittings/gatherings where he would explain hadiths and this is where the idea of explaining these comprehensive hadiths began. He reached up to 26 hadiths with their explanation and then Imam al-Nawawi came and picked up his work. Imam al- Nawawi used the 26 that was explained by Ibn Salah and then added until he finished compiling the 42 hadiths which are today famously known as âArbaâeen al-Nawawi,â or âImam Nawawiâs Forty Hadith.â</p> 50</div></article></div></div></div>
50<script>window.__NUXT__=function(e,t,a,n,o){return{layout:"default",data:[{pagePost:{title:a,date:t,content:n}}],error:null,state:{hadithPosts:[{title:"Actions are by intentions",hadith_count:"1",date:"2019-10-06T15:15:28.085Z",hadith_source:'عÙÙ٠أÙÙ
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ÙØµÙÙÙÙÙÙØ©Ù.',hadith_english:"It is narrated on the authority of Amir al-Mu'minin (Leader of the Believers), Abu Hafs 'Umar bin al-Khattab (may Allah be pleased with him), who said: I heard the Messenger of Allah (peace be upon him), say\n\n> \"Actions are according to intentions, and everyone will get what was intended. Whoever migrates with an intention for Allah and His messenger, the migration will be for the sake of Allah and his Messenger. And whoever migrates for worldly gain or to marry a woman, then his migration will be for the sake of whatever he migrated for.\"\n\nRelated by Bukhari & Muslim",commentary:"This hadith is central to Islamic thought, culture, and understanding and shows the balance between the internal and external states of oneself. This hadith is great in its benefit and importance, and it has been said that Islam revolves around it. Scholars have commented that this hadith comprises one-third of knowledge because the actions of man involve his heart, his tongue and his limbs, and hence the intention in the heart is one-third of action. It is also deemed to be one-third of knowledge due to scholars commenting that this hadith along with two others comprises the religion of Islam. The other two hadith being âThe Halal is clear and the Haram is clear and between them are doubtful mattersâ(1), and âWhoever innovates in this religion that which is not from it will have all his actions rejected (by Allah).â(2)\n\n# Actions are based on intention\n\nThe connection between action and intention highlights the connection between the physical and the spiritual components of any human. This hadith emphasizes on the importance of having an intention for every physical act that we do, and the importance of having a purpose for every action. It also brings to the forefront our conscious intention and the need to make the connection between our physical actions and their spiritual consequences.\n\nIntentions lead to results. When a change in intention occurs, a change in the external conditions will follow. Intention is also enough for Allah (swt) to make a change in our reality, so we should not belittle the necessary change in intention that has to occur in order for our external condition to change.\n\nSpecifically in regards to Islamic work and worship, the quality of intention is very important. Involvement in Islamic work should not be primarily intended for marriage or fame, but to worship Allah, help our community and spread love amongst our community.\n\n# Being a visionary\n\nThe believers should be visionaries because they should always be checking their intentions and understanding the purpose of their actions. They should be persistently asking themselves about their intentions for their short term and their long goals. Overall, the believer should constantly ask himself; âWhy am I doing what I am doing?â\n\nUsing the words âshall have\" in this hadith means that the person will be rewarded for only that which he intended. So, as mentioned in the hadith, if a person performed the Hijrah, but did it with a different intention then he would not be rewarded for that action of Hijrah.\n\n# Showing Off\n\nRiya?, the showing off of deeds publicly, is a major sin which ruins sincerity and can invali
50date actions. In the wording of the hadith, the use of the word âbyâ in âactions are but by intentionâ refers to the fact that the acceptance and correctness of any action depends on the intention behind it. For example, giving money in charity will not be accepted as a good deed if it was for the sake of showing off to others.\n\nThe Prophet (sas) informed us that if you perform an act for the sake of someone else rather than for Allahâs sake, then Allah will reject that deed entirely and will leave the reward of it for the partner that the person has made. This highlights the implications of showing off as well as the graveness of associating another person in your actions which should have been for the sake of Allah (swt). As mentioned in the hadith, '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.â\n\n# Conclusion\n\nEverything we do has to be intended for the sake of Allah (swt). A good action with the wrong intention will not get us any reward in the Hereafter.\n\n \\[1] Hadith 5: Rejection of Evil Deeds and Innovations\n\n \\[2] Hadith 6: The Halal is Clear and the Haram is Clear",video:"https://www.youtube.com/embed/CG7splCXvUE",slug:"1-actions-are-by-intentions"},{title:"Restricting Oneself to the Permissible",hadith_count:"10",date:"2019-10-07T19:49:05.551Z",hadith_source:'عÙÙÙ Ø£ÙØ¨ÙÙ ÙÙØ±ÙÙÙØ±ÙØ©Ù Ø±ÙØ¶ÙÙ٠اÙÙÙ٠عÙÙÙÙÙ ÙÙØ§ÙÙ:\n\n> ÙÙØ§ÙÙ Ø±ÙØ³ÙÙÙ٠اÙÙÙÙÙ٠صÙ٠اÙÙ٠عÙÙ٠٠سÙÙ
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ÙØ ÙÙØ£ÙÙÙÙÙ ÙÙØ³ÙØªÙØ¬Ùاب٠ÙÙÙÙØ".',hadith_english:'On the authority of Abu Hurayrah (may Allah be pleased with him) who said: The Messenger of Allah (peace be upon him) said:\n\n> âAllah the Almighty is good and accepts only that which is good. And verily Allah has commanded the believers to do that which He has commanded the Messengers. So the Almighty has said: "O (you) Messengers! Eat of the tayyibat (good things), and perform righteou
50s deeds" \\[23:51] and the Almighty has said: "O you who believe! Eat of the lawful things that We have provided you" \\[2:172]. Then he (peace be upon him) mentioned a man who, having journeyed far, is dishevelled and dusty, and who spreads out his hands to the sky saying, "O Lord! O Lord!" while his food is haram, his drink is haram, his clothing is haram, and he has been nourished with haram, so how can \\[his supplication] be answered?"\n\n\\[Muslim]',commentary:"_Written commentary compiled by volunteers utilizing Sh. Jamaal Diwan's audio commentary above and English translation of Ibn Daqiq Al-Id's commentary on The Forty Hadith of Imam al-Nawawi._\n\nThis hadith introduces the importance of al-tayyeb, that which is good or pure. The concept of purity and goodness applies to numerous aspects in our lives. As Muslims, we must be careful to enjoy only food and clothing that are halal, use pure speech, and hold pure intentions.\n\nIn popular cultures today, there are so many impure things around us. Indeed, such impurities have become so common and widespread that we may actually think they are beneficial. Nevertheless, if something is impure, then it cannot be good for us regardless of how many people like it or practice it. Our standards should not be set according to what most people say or do. Rather, they should be defined according to the revelation of Allah (swt).\n\n# The Concept of Al-Tayyeb\n\nAnother thing that we derive from this hadith is the importance of eating food that is tayyeb. This word does not simply mean that the food is halal or that it comes from a pure source, but it also means that the food is good for you. This hadith can be applied to eating out at a fast food restaurant. Even if the food is âhalalâ or âzabiha,â it may not necessarily be tayyeb. The reason it may not be tayyeb is that many of these foods are unhealthy, full of added chemicals and preservatives that may be harmful to our health.\n\n# Allahâs Acceptance\n\nThe concept of acceptance is also discussed in this hadith. Allah only accepts from those who are good and pure. What is this acceptance referring to? What if a personâs food and clothing are impure, will his or her actions be accepted? The answer to that question is a bit tricky. This person still has to do the action (i.e. praying, making duaa, etc.) in order to fulfill his or her responsibility towards that action, but Allah will not reward the person for doing such tasks. Thus, even though the person will not be rewarded for such action, he or she still needs to do it to avoid punishment.\n\n# Five conditions\n\nThe scholars mention five conditions that must be fulfilled in order for actions to be accepted:\n\n1. The belief that Allah (swt) is knowing of all things\n2. To know the truth and have a sense of what is right\n3. To have a pure intention in what you are doing\n4. To do the action in accordance with the sunnah\n5. To eat that which is halal\n\n# Acceptance of Duaa\n\nThere are several conditions that help our duaa be accepted by Allah (swt):\n\n1. To be traveling. The prophet (sas) said there are three duaas that are answered without doubt: the prayer of the oppressed, the prayer of a traveler, and the prayer of the parent for their child.\n2. To be wearing clothes that are simple and humble. One should not be wearing arrogant or showy attire.\n3. To raise oneâs hands towards the sky while making duaa. The prophet (sas) says that Allah is shy and if someone raises his or her hands to Him with a prayer, He will be shy to not respond to that prayer.\n4. To be consistent and persistent in the duaa. Do not expect a duaa to be answered immediately and be persistent in your asking of Allah. The prophet (sas) says that a personâs duaa will be accepted as long as they do not rush. Thus, duaa should be done with patience, consistency, and the knowledge that Allah (swt) will accept.\n\n# Duaa that is not accepted\n\nSimilarly, there are some circumstances that prevent our duaa from being answered:\n\n1. Income that is not halal. In order to obtain halal income, one must be doing a type of work that is halal.\n2. The person must be fulfilling responsibilities on the job. If a person is not completely fulfilling all their work duties and still gets paid a full salary, then part of that salary becomes questionable or haram. Thus, food, clothing, and drink coming from that portion of the income becomes haram.",video:"https://youtube.com/embed/lp-RlVPhGk4",slug:"10-restricting-oneself-to-the-permissible"},{title:"Being Cautious of the Doubtful",hadith_count:"11",date:"2019-10-07T19:52:06.856Z",hadith_source:'عÙÙÙ Ø£ÙØ¨ÙÙ Ù
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ÙØ°ÙÙÙÙ: ØÙدÙÙØ«Ù ØÙسÙÙÙ ØµÙØÙÙØÙ.',hadith_english:"On the authority of Abu Muhammad al-Hasan ibn Ali ibn Abee Talib (may Allah be pleased with him), the grandson of the Messenger of Allah (peace and blessings of Allah be upon him), and the one much loved by him, who said: I memorized from the Messenger of Allah (peace and blessings of Allah be upon him):\n\n> âLeave what makes you doubtful for what does not.â\n\nRelated by Tirmidhi & Nasai",commentary:"_Written commentary compiled by volunteers utilizing Sh. Jamaal Diwan's audio commentary above and English translation of Ibn Daqiq Al-Id's commentary on The Forty Hadith of Imam al-Nawawi._\n\nThis hadith is part of a longer hadith, and tells us that heart of a believer can be an indicator for him or her. However, this is only so when the heart is clean. The believer who is truly seeking the pleasure of Allah (swt) and is engaging in a process of purification for Allah (swt)âs pleasure can use their heart to help separate doubtful matters from what is certain.\n\n# Heightened Awareness of Allah (swt)\n\nWhen your heart is sensitive and connected to Allah, it may happen that you come across situations that donât feel right. This hadith tells us that in these cases, the individual should leave what is unclear and causes discomfort for that which does not. Ar-Rayb, the word used in the hadith to refer to doubt, can refer to discomfort or instability. It is the opposite of tranquility; it upsets the person at some level. Many of the early scholars, from the angle of waraâa or heightened awareness of God, would be very careful about things that caused discomfort and doubt. For example, one of the scholars, Yazid ibn Zariya, did n
50ot take 500,000 dinars of inheritance from his father because his father used to work for rulers whom were corrupt.\n\n# Differences in Opinion\n\nOne issue that arises is that we may start to think it is better across the board to take the more difficult opinion when there is a difference of opinion. This is not necessarily the case. Ibn Rajab (ra) said about this âItâs possible that someone would derive from this that it is better to stay away from the difference of opinion between the scholars, because it is farther from the grey area, but the true and strong amongst the scholars are of the opinion that this is not in all cases.â\n\nFor example, there is a difference among the scholars regarding someone who knows that he made wudu but is not sure if he broke his wudu. Some of the scholars say it would be better if that person re-made their wudu, since there is doubt. But Ibn Rajab (ra) comments on this and says that this actually is not true, because itâs established that the Prophet (sas) said that the person should not make their wudu until they hear a sound or find a smell. The point is that there could be two differing opinions and one of them may be harder, but both could have a very strong foundation in the example of the Prophet (sas). If that is the case then it is not necessary to take the harder one.\n\n# Check Your Priorities\n\nSometimes a person may be committing major sins and suddenly have God-consciousness (waraâa) in small matters. Such a person is misplacing their attention and priorities. An example of this is a group of people who came to Makkah to ask ibn Umar (ra) if it was permissible to kill a mosquito in the state of ihram. Ibn Umar (ra)âs response was that they came from Iraq, where the grandsons of the Prophet (sas) had been killed, and yet they asked about the blood of a mosquito. He asked them to recheck their priorities. In another case, Bashir ibn al-Harith (ra) was asked if one should divorce his wife if his mom commanded him to do so. Bashir ibn al-Harith (ra) responded that if you are following the command of your mother in every other issue, then follow her in this issue as well. But if you donât respect your mother and give her full regards in every other issue, or if you donât treat your mother well, then donât divorce your wife. This means that itâs not a sign of piety to pay attention to small things while letting the big matters slide.\n\nImam Ahmed also used to be very strict in these issues. For example, one time he asked someone to buy him some fat, and when it was brought it came on a piece of paper. He didnât pay for the paper, only for the fat, so he commanded the person to return the piece of paper out of the heightened awareness of Allah (swt). Itâs also said that he would never borrow ink from his companions and would always use his own ink.\n\n# How to Determine What is Doubtful\n\nIn some other narrations of the hadith, the addition to the end is âVerily good is what settles in oneâs heart and evil is that which is doubtful.â This will be discussed in some of the ahadith coming up later in the 40 Hadith. The last thing to mention is that one of the ways to know what is doubtful is to look at things as opposites. If youâre trying to figure out if something is doubtful or permissible, you can look at its opposite. When you see the opposite sometimes itâs easier and clearer to understand the nature of that thing.",video:"https://youtube.com/embed/CtYBgGDeHxk",slug:"11-being-cautious-of-the-doubtful"},{title:"Leaving that Which Does Not Concern You",hadith_count:"12",date:"2019-10-07T19:54:52.971Z",hadith_source:'عÙÙÙ Ø£ÙØ¨ÙÙ ÙÙØ±ÙÙÙØ±ÙØ©Ù Ø±ÙØ¶ÙÙ٠اÙÙÙ٠عÙÙÙÙÙ ÙÙØ§ÙÙ: ÙÙØ§ÙÙ Ø±ÙØ³ÙÙÙ٠اÙÙÙÙÙ٠صÙ٠اÙÙ٠عÙÙ٠٠سÙÙ
\n\n> "Ù
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50 "Part of the perfection of one\'s Islam is his leaving that which does not concern him."\n\n\\[Tirmidhi]',commentary:"_Written commentary compiled by volunteers utilizing Sh. Jamaal Diwan's audio commentary above and English translation of Ibn Daqiq Al-Id's commentary on The Forty Hadith of Imam al-Nawawi._\n\nThis hadith explains an important but often overlooked aspect of completing and perfecting our practice of Islam. We should not concern ourselves with matters that are none of our business, but should stay focused on the priorities that do concern us. When our practice of Islam becomes more complete and more perfected, the good deeds we perform are multiplied to higher and higher exponents. By instilling this quality of focusing on what is of concern to you and disregarding what is not, deeds may become more weighty and valuable in the sight of Allah swt.\n\nOne of the great scholars of the Maliki school of fiqh, Imam Abu Zaid al-Maliki, said that all attributes of goodness stem from four hadiths\\[a]:\n\n1. The hadith in which the Prophet (sas) says to speak well or remain silent.\n2. The present hadith.\n3. The hadith in which the Prophet (sas) said to a man asking for advice- âDo not get angry. Do not get angry. Do not get angry.â\n4. âYou will not attain true belief until you love for your brother what you love for yourself.â\n\nThis hadith outlines a valuable approach to life, especially in our age of information overload and constant connection. In order to recognize the situations in which this characteristic can be applied, you must practice a degree of sensitivity and humility. Shaikh Abdul Fattah Abu Ghuddah mentions that even when someone must cancel an appointment or meeting with you, it is inappropriate to ask why since not every person can or wishes to explain the reason. Al-Hasan Al-Basri once said that one of the signs that Allah has turned away from a servant is that the servant finds himself continuously preoccupied and engaged in matters which are none of his concern.\n\n# How to Attain this Quality\n\nThere are three recommendations that can help someone stay focused on what is of concern to him or her, and not being distracted by superfluous issues.\n\n1. Exercise a degree of shyness and modesty, as rare and endangered as these qualities are today. Hayaâ, the qualities of humility, shyness, and modesty before Allah, is a valuable possession that the Prophet (sas) praised very highly. Allah says in the Quran, âDo they think that We hear not their secrets and their private counsels? Indeed We do, and Our messengers are by them, to record.â\n2. Control your speech. Once a man noticed the Prophet Luqman surrounded by his followers and asked him, âWerenât you the slave of so and so? Didnât you used to be a shepherd for so and so? How did you get to such a respectful position among people?â Prophet Luqman, peace be upon him, answered, âTruthful speech, and long silence upon what does not concern me.â\n3. Think about how you spend time. Al-Hasan al-Basri once said, âYou are nothing but a compilation of breaths.â Every time you exhale, a piece of your life, a part of you, is lost. How many of our interactions are worthwhile and how many are useless? Allah says, âMost of their discussions do not contain any good, except of the one who enjoins charity or goodness or peace-making among people.â (4:114)\n\n# Understanding Priorities\n\nThe fiqh of priorities is in itself a large field of study in Islam. It is important that every person grasps enough of this concept to be able to recognize the priorities in their time and concerns. Imam Al-Ghazali said, âDisregarding the prioritization of good deeds in itself is a bad deed.â It is not simply a matter of identifying what concerns us and what not, but also the degrees of relevance and priority. In face of the avalanche of information, talk, social interactions, and distractions around us, an understanding of priorities can help us make choices, stay focused on what concerns us, and behave with beautiful manners and a more complete Islam.",video:"https://youtube.com/embed/cxDZGSNbTLA",slug:"12-leaving-that-which-does-not-concern-you"},{title:"Love for Your Brother What You Love for Yourself",hadith_count:"13",date:"2019-10-07T19:57:28.718Z",hadith_source:'عÙÙÙ Ø£ÙØ¨ÙÙ ØÙÙ
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Ù].',hadith_english:'On the authority of Abu Hamzah Anas bin Malik (may Allah be pleased with him) - the servant of the Messenger of Allah (peace and blessings of Allah be upon him) - that the Prophet (peace and blessings of Allah be upon him) said :\n\n> "None of you will believe until you love for your brother what you love for yourself."\n\nRelated by Bukhari & Muslim',commentary:"Written commentary compiled by volunteers utilizing Sh. Jamaal Diwan's audio commentary above and English translation of Ibn Daqiq Al-Id's commentary on The Forty Hadith of Imam al-Nawawi.\n\n# Golden Rule\n\nThis hadith is strongly correlated with the Golden Rule which is âdo as to others what you want to yourselfâ and that is to love for your brother what you love for yourself. In this society, we live where people are shy to give advice or get offended to accept advice. When in reality, we should be welcoming in accepting otherâs advice and give advice in the best way. This is essential for the fabric of the community and for your personal self.\n\n# Accepting the Truth\n\nIs it possible to be better than someone else? There is an authentic narration mentioned in Al Hakim where a companion asks the Prophet (pbuh), âOh Messenger of Allah, you have seen what is bestowed upon me from beauty, and because of that beauty that has been bestowed upon me, I donât like anyone else to look better than me. Is that arrogance? Is that transgression?â\n\nThe Prophet (pbuh) responds saying, âNo, thatâs not transgression, thatâs not arrogance. What is arrogance or transgression is to the reject the truth when faced with it and to look down on people.â\n\nBased on this response, one of the characteristics of a believer is to accept the truth when they are confronted with it. So, when talking about loving for a brother what you love for yourself, thatâs shouldnât be an issue.\n\n# Flaws in Others\n\nAnother part of lov
50ing your brother what you love for yourself is really pushing the person to seek to rectify the flaws of others. Sometimes when we see flaws for others, instead of hoping, striving, and working toward rectify their difficulties in flaws, we actually exploit them. We take advantage of them and make ourselves feel better. This is actually a disease in the heart that we need to see someone to do something bad in order for us to feel good. Rather, we should fix their problems and love for them to able to grow in their relationship with Allah.\n\n# Hassad (Envy) & Ghibta (Jealousy)\n\nHassad is where you see something good in someone, and not only do you want it, but you want them to lose it. Whereas ghibta is you see that good in someone else, and you want it, but you want it without them losing it. So, if we feel like we want someone else to lose the good that they have, then thatâs actually a problem in our belief, in the way that we look at our brother or our sister. Itâs a problem in our love for our brother or our sister, and itâs contradictory to the meaning of this hadith.\n\n# Beyond the Translation\n\nIn the translation, it says âtrue beliefâ because we shouldnât say that someone that does not attain this station is no longer a believer. They are a believer; they just havenât reached that high level of faith. Another part of the hadith says âakhiâ but some commentators say itâs not just âhis brotherâ, itâs very general. This means itâs not just to Muslims, but all of humanity. Therefore for the person to receive true faith they have to love their brother in humanity, Muslim or non-Muslim, what they love for themselves. This is a very high level of spirituality and selflessness the true believer should seek.\n\nAnother characteristic of this hadith is wanting the brother to have what you have and even better. This doesnât let us feel this scarcity mindset, and part of that is that it is a manifestation of us realizing that Allah is endless in His bounty. Sometimes when you look at what others have, we have that disease that makes us think that if they have it, then we canât. However, Allah (swt) is endless in His bounty and endless in His generosity, even infinite in these qualities. Allah swt can give and take as He pleases so it shouldnât make a difference if someone else has something as well.\n\nHolding yourself accountable is also an essential characteristic. You hold yourself accountable and question yourself about your feelings towards your brother, sister, or humanity and why you feel that way. We should seek to attain this level, to have this love towards a cause. This cause is a principle that we love and we know that Allah can give and He is bountiful, and not by anything else. For example, Imam Shafiâi said that he would love for people to learn this knowledge and that none of it would be attributed to him; which shows how beautiful his character was.\n\nMay Allah (swt) to beautify our character and forgive us for our sins and our shortcomings, and to help us love for our brothers what we love for ourselves. A closing story of Malcolm X, he was encountered by this hadith. He thought it was profound but didnât know it was a hadith, yet stuck with him for the rest of his life. This is how the examples of Prophet Muhammad (peace and blessings of Allah be upon him) should be, because these are timeless, amazing, beautiful, and expansive wisdoms that should stick with us and affect us with the way we look at life and the way we deal with others.",video:"https://youtube.com/embed/yUl-L0Oz_Ak",slug:"13-love-for-your-brother-what-you-love-for-yourself"},{title:"Prohibition of Blood of a Muslim",hadith_count:"14",date:"2019-10-07T19:59:54.251Z",hadith_source:'عÙÙ٠ابÙÙÙ Ù
ÙØ³ÙعÙÙØ¯Ù Ø±ÙØ¶ÙÙ٠اÙÙÙ٠عÙÙÙÙÙ ÙÙØ§ÙÙ: ÙÙØ§ÙÙ Ø±ÙØ³ÙÙÙ٠اÙÙÙÙÙ٠صÙ٠اÙÙ٠عÙÙ٠٠سÙÙ
\n\n> "ÙÙØ§ ÙÙØÙÙÙ٠دÙÙ
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ÙØ³ÙÙÙÙ
Ù].',hadith_english:'On the authority of Abdullah Ibn Masud (may Allah be pleased with him) who said: The Messenger of Allah (peace be upon him) said:\n\n> "It is not permissible to spill the blood of a Muslim except in three \\[instances]: the married person who commits adultery, a life for a life, and the one who forsakes his religion and separates from the community."\n\n\\[Al-Bukhari & Muslim]',commentary:"_Written commentary compiled by volunteers utilizing Sh. Jamaal Diwan's audio commentary above and English translation of Ibn Daqiq Al-Id's commentary on The Forty Hadith of Imam al-Nawawi._\n\n# Ruling Only For Government\n\nSomeoneâs blood and life is a very big issue. It is not something that you can take into your own hands; itâs not something to be decided by mere opinion. It is something that must be established and known through textual sources. The text has to be there and it is what clarifies whether or not there is any opening or discussion to these issues. In addition, they are issues of capital punishment and governance. They are not issues of personal vendettas or grudges carried out by individuals. They have to be carried out by governmental bodies.\n\nThe Prophet (pbuh) had many roles in the society, and amongst those roles he ran a state, he was a judge, and he gave opinions to people according to the religion. If it was something he did as a ruler or a judge, then we have to leave it that way, and it should not be something that applies to everyone elseâs personal behavior. The topic of this hadith is a topic of governance and so it does not really apply to Muslims in the West.\n\n# How Itâs Established\n\nFor the one that c
50ommits adultery, committing sexual acts outside the contract of marriage, the conditions for establishing such an act in front the court, and thereby requiring punishment, are very strict. There must be four male witnesses that witnessed the actual act itself, and they all have to come to court at the same time. If someone comes and makes this claim without having these four witnesses, then they will actually be punished for slandering the people that were accused. Itâs severe because if someone is making an accusation like this, they have to make sure they have all of their evidences, otherwise the accuser themselves get punished, and this is done publicly. The other possibility is if someone confesses. Although this seems implausible, some scholars researched the court rulings that were carried out in the Ottoman Empire. They were shocked that there were people who committed adultery and then went to the court and confessed it.\n\nAs for the life for a life, there must be two reliable witnesses and it must be established by the court.\n\nAs for deciding that someone has left Islam, it is not something that is carried out by every individual. We canât say someone said or did such-and-such, and because of it they are no longer Muslim so we have to kill them or take away their property. This is nonsense. It needs to be established by some sort of body that is official.\n\nIf the ruling is being applied, it is by a governmental body. However, the decision of whether or not a person is considered to be outside the fold of Islam needs to be done by scholars. These scholars would need to sit down with the person, ask particular questions, see whatâs going on with them, and address any issues that can possibly be addressed. Once that has all taken place and there is still no reconciliation, then at that point, that particular individual can be labeled as a âkafirâ, as someone who has left the religion of Islam. Again, this is not something that can be done by regular people. To go around calling someone else a kafir is absolute nonsense. Such behavior should not be accepted and steps should be taken to convince the individual of a different approach so as to limit the harm that comes from such declarations.\n\n# The Actual Punishment\n\nThe majority of scholars throughout history have said that the punishment for someone who commits adultery is death, but there is a very minority opinion that says their punishment is to be lashed, and that the government then has the option of capital punishment on top of the lashing.\n\nThere has been disagreement historically about the punishment of a life for a life. What if a slave kills a free person, what if a non-Muslim kills a Muslim, or vice versa in either case? The opinion that I believe is stronger, which I rarely say, is what is more applicable to our modern society, is that everyone is the same. Anyone that takes someone elseâs life away, regardless of their social, religious, political status is eligible to receive the capital punishment. This punishment and whether it is to be carried out is in the hands of the family of the victim, whether they agree to the capital punishment or choose to forgive the offender.\n\nThe third case is where the person leaves Islam and the community. This ruling requires an entire political and religious system based on Islam. Not only do they leave their religion, but they are calling against the religion and fighting against the community. Some scholars say regardless of whether they turn against the community or not, once they leave the religion, they should receive capital punishment. Other scholars in history and modern time say itâs not applicable to someone that only leaves Islam but if they leave Islam and commit treason then they are eligible for the death penalty.\n\nAt the end of the day, these are all possibilities and the government chooses what laws it implements. Just because itâs a possibility, doesnât mean it will be chosen. So governance and political theory get very complicated.\n\nOverall, someone elseâs life and blood are very important and cannot be touched without textual support and government-based action. On top of that there are also strict ways to establish guilt in these cases. When it comes to confessing, some scholars say itâs actually better not to confess and to keep oneâs sins secret. Rather, they should make sincere repentance to Allah and move on.\n\nMay Allah (swt) give us an understanding and forgive us for our sins and shortcomings.",video:"https://youtube.com/embed/VdcrzRMG1q8",slug:"14-prohibition-of-blood-of-a-muslim"},{title:"Islamic Manners",hadith_count:"15",date:"2019-10-07T20:02:12.255Z",hadith_source:'عÙÙÙ Ø£ÙØ¨ÙÙ ÙÙØ±ÙÙÙØ±ÙØ©Ù Ø±ÙØ¶ÙÙ٠اÙÙÙ٠عÙÙÙÙ٠أÙÙÙÙ Ø±ÙØ³ÙÙÙ٠اÙÙÙÙÙ٠صÙ٠اÙÙ٠عÙÙ٠٠سÙÙ
ÙÙØ§ÙÙ:\n\n> "Ù
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٠ضÙÙÙÙÙÙÙ".\r\n\n\\[رÙÙÙØ§Ù٠اÙÙØ¨ÙØ®ÙØ§Ø±ÙÙÙÙ]\rØ \\[ÙÙÙ
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Ù].',hadith_english:'On the authority of Abu Hurayrah (may Allah be pleased with him), that the Messenger of Allah (peace be upon him) said:\n\n> "Let him who believes in Allah and the Last Day speak good, or keep silent; and let him who believes in Allah and the Last Day be generous to his neighbour; and let him who believes in Allah and the Last Day be generous to his guest."\n\nRelated by Bukhari & Muslim',commentary:'_Written commentary compiled by volunteers utilizing Sh. Jamaal Diwan\'s audio commentary above and English translation of Ibn Daqiq Al-Id\'s commentary on The Forty Hadith of Imam al-Nawawi._\n\nSome of the scholars have mentioned that all of the Good Manners can be derived from four Hadiths, and they mentioned amongst them this Hadith. The focus of this Hadith is actions; actions of controlling oneâs speech, actions of being good to your neighbor and actions of being generous to your guests. All these actions lead to the improvement of Muslimsâ behaviors and manners.\n\n# Actions Manifest the Belief\n\nThe Hadith starts off by the Prophetâs statement âWhoever believes in Allah and the Day of Judgment,â then He (sas) resumes his Hadith talking about the Muslimsâ action, which indicates that actions are part of our belief. It is not enough that we are Muslims or it is not enough that we say that we believe in Allah (swt) and in the Prophet (peace be upon him) but also this belief should manifest oneâs actions. That is
50why the scholars said, âBelief is what settles in the heart and manifest itself on oneâs limbs.â It is part of Islam to act on what you believe in and act upon the teachings of the prophet (peace be upon him) and the teachings of the Quran.\n\nThe Prophet (sas) put emphases on the importance of each action by repeating the statement âWhoever believes in Allah and the Day of Judgment,â with every single action. It is a constant repetition and reminder that these actions should come out of one\'s belief.\n\n# Speak Good, or Keep Silent\n\nTo control our speech is a very important aspect in manifesting our belief also it is very important for our own spiritual development. If person wishes to say something, then if that speech is good, and will surely be rewarded for, then let him say it. And if not, then let him keep silent - whether it is apparent that the speech is Haram (forbidden) or Makrooh (disliked) or even Mubah (permissible). It is said that the permissible speech is to be left and avoided, and rather it is preferred to keep silent in such situations, out of fear that it may turn into something which is Haram or Makrooh.\n\n# Be Generous to your Neighbors; Be Generous to your Guests\n\nThis is something that has been neglected a lot of times especially by the Muslims in the West. The Prophetâs statement "let him be generous to his neighbor" and "let him be generous to his guest" contains instruction on the rights of the neighbors and on doing good to them and encouragement upon protecting the limbs from doing harm to them, and also Allah (swt) has advised us in His Noble Book with Ihsan (good behavior, kindness, good treatment) towards the neighbors. And the Prophet (sas) has said: "Jibreel (as) did not cease to advise me regarding the rights of the neighbor, until I began to think that they would also receive a part of the inheritance".\n\nAnd hospitality is from Islam, and from the character of the Prophets and the Pious. And some of the scholars have made it obligatory, though the majority considers it to be from the noble, recommended traits of character.\n\n# Summary\n\n* One should only speak what is good and true\n* One must not under any circumstances speak evil or use filthy language\n* One should be kind and generous to oneâs neighbor\n* One should treat oneâs guest well\n* If one is a true Muslim then one would do the above, else oneâs \\[true] belief in Allah and the Last Day is in question',video:"https://youtube.com/embed/Cdu6H8wDorY",slug:"15-islamic-manners"},{title:"The Forbiddance of Anger",hadith_count:"16",date:"2019-10-07T20:04:25.037Z",hadith_source:'عÙÙÙ Ø£ÙØ¨ÙÙ ÙÙØ±ÙÙÙØ±ÙØ©Ù Ø±ÙØ¶ÙÙ٠اÙÙÙ٠عÙÙÙÙ٠أÙÙÙÙ Ø±ÙØ¬ÙÙÙØ§ ÙÙØ§ÙÙ ÙÙÙÙÙÙØ¨ÙÙÙ٠صÙ٠اÙÙ٠عÙÙ٠٠سÙÙ
Ø£ÙÙÙØµÙÙÙÙ. ÙÙØ§ÙÙ:\n\n> "ÙÙØ§ ØªÙØºÙØ¶ÙØ¨ÙØ ÙÙØ±ÙدÙÙØ¯Ù Ù
ÙØ±ÙØ§Ø±ÙØ§Ø ÙÙØ§ÙÙ: ÙÙØ§ ØªÙØºÙØ¶ÙØ¨Ù" .\r\n\n\\[رÙÙÙØ§Ù٠اÙÙØ¨ÙØ®ÙØ§Ø±ÙÙÙÙ].',hadith_english:"On the authority of Abu Hurayrah (may Allah be pleased with him):\n\n> âA man said to the Prophet, âGive me advice.â The Prophet, peace be upon him, said, âDo not get angry.â The man asked repeatedly and the Prophet answered each time, âDo not get angry.ââ\n\nRelated by Bukhari & Muslim",commentary:'_Written commentary compiled by volunteers utilizing Sh. Jamaal Diwan\'s audio commentary above and English translation of Ibn Daqiq Al-Id\'s commentary on The Forty Hadith of Imam al-Nawawi._\n\n# The Significance of this Hadith\n\nProphet Muhammad (sas) knew that if a person controlled his anger he would be able to control everything else. That is why the Prophet mentioned in another hadith: "The powerful man is not the one who can wrestle, but the powerful man is the one who can control himself at the time of anger." Controlling anger can be an indicator of the strength of oneâs personality.\n\n# Background on the Hadith\n\nThis man recognized not only that the Prophet (sas) was the messenger of Allah, but that he was the best person to seek advice from. This shows you that the people used to come to the Prophet (sas) whenever they needed advice, even in personal issues. This time the Prophetâs advice to this man was, âDonât get angry.â\n\nSome scholars say that the Prophet knew that this man specifically had a problem in controlling anger, hence this advice. However, this view may lead to narrowing the benefit of the hadith to
50just one individual. Because almost everyone struggles with anger at some time or another in their lives, this comprehensive and far-reaching advice should be applied to everyone.\n\n# Anger in the Quran and Hadith\n\nAllah mentions as one of the qualities of the Muttaqeen, the God-conscious, that they control their anger:\n\n> _âThose who spend (in Allahâs cause) in prosperity and in adversity, who repress their anger, and who pardon men, verily, Allah loves the al-Muhsinun (the good-doers).â (3:134)_\n\nâDonât become angryâ doesnât mean that it is impermissible to have any sort of anger, because that would be outside human ability. There is a rule in Usul al-fiqh which states that it is not permissible for someone to be held accountable for that which he canât control. Anger is part of human nature. The real question is, what is the permissible level of anger? How can we handle that anger when we do become angry?\n\nWhen the Prophet (sas) insisted on not getting angry, he implied that controlling oneâs anger is a comprehensive act. Anger opens the door to all bad qualities and staying away from it opens the door to all good qualities. One of the Prophetâs companions said, âAnger is the key to all evil.â\n\n# Anger Management Based on the Sunnah\n\nThere are different strategies for handling anger, depending on the person and situation. If a person gets angry, then he or she should exercise muhasabah (holding the self accountable) for the mistakes committed, what led to them, and how to overcome them in the future. Examining the self and holding ourselves accountable is important training and a source of discipline and self-improvement. In various hadiths, the Prophet (sas) teaches us methods to help with anger:\n\n* Seeking refuge in Allah: The Prophet (sas) said, "I know a word, the saying of which will cause him to relax, if he does say it. If he says: \'I seek Refuge with Allah from Satan\' then all his anger will go away." When we seek refuge in Allah, we should say the words with understanding and reflection, not simply recite the words.\n* Changing your posture: The Prophet of Allah said, "When one of you becomes angry while standing, he should sit down. If the anger leaves him, well and good; otherwise he should lie down."\n* Keeping quiet: The Prophet (sas) said, âIf one of you becomes angry then he should stay silent.â This is an important practice because when we are angry our actions and speech may be disproportionate and unjust.\n* Wudu can also be a shield against anger. The Prophet (sas) said, âAnger comes from the devil, the devil was created from fire, and fire is extinguished only with water. So when one of you becomes angry, he should make wudu.â\n\n# Praiseworthy Anger\n\nSometimes anger can be good. The Prophet never got angry except when the commandments of Allah were violated. However, if we do feel anger for the sake of Allah, we should make sure that we are not actually getting angry for our own ego or interests. We should express the anger in the right way; just because the anger is for the right cause does not give anyone license to behave badly. There should also be some benefit in the anger. If expressing the anger leads to more harm than benefit, then it should be avoided based on the principle of weighing benefit and harm. For example, when giving advice: say it in a good way, use good words and the best manners, and be careful not to escalate into a quarrel.\n\n# Harmful Effects of Getting Angry\n\nThere are many harmful effects of getting angry. These effects can harm us physically, psychologically, socially or emotionally. It is well known today that anger causes many health problems and can be a symptom or cause of mental illness, especially if not controlled. There are wisdoms behind shariah injunctions, and improving overall well being is one of the many benefits of controlling anger.',video:"https://youtube.com/embed/cDKSToqJqWo",slug:"16-the-forbiddance-of-anger"},{title:"Prescription of Ihsan (Perfection)",hadith_count:"17",date:"2019-10-07T20:10:27.400Z",hadith_source:'عÙÙÙ Ø£ÙØ¨ÙÙ ÙÙØ¹ÙÙÙÙ Ø´ÙØ¯ÙÙØ§Ø¯Ù بÙÙ٠أÙÙÙØ³Ù Ø±ÙØ¶ÙÙ٠اÙÙÙ٠عÙÙÙÙ٠عÙÙÙ Ø±ÙØ³ÙÙÙ٠اÙÙÙÙÙ٠صÙ٠اÙÙ٠عÙÙ٠٠سÙÙ
ÙÙØ§ÙÙ:\n\n> "Ø¥ÙÙ٠اÙÙÙÙÙÙ ÙÙØªÙب٠اÙÙØ¥ÙØÙØ³ÙØ§Ù٠عÙÙÙÙ ÙÙÙÙÙ Ø´ÙÙÙØ¡ÙØ ÙÙØ¥ÙØ°ÙØ§ ÙÙØªÙÙÙØªÙÙ
Ù ÙÙØ£ÙØÙسÙÙÙÙØ§ اÙÙÙÙØªÙÙÙØ©ÙØ ÙÙØ¥ÙØ°ÙØ§ Ø°ÙØ¨ÙØÙتÙÙ
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Ù Ø´ÙÙÙØ±ÙتÙÙÙØ ÙÙÙÙÙÙØ±ÙØÙ Ø°ÙØ¨ÙÙØÙØªÙÙÙ".\r\n\n\\[رÙÙÙØ§ÙÙ Ù
ÙØ³ÙÙÙÙ
Ù].',hadith_english:'On the authority of Abu Ya\'la Shaddad bin Aws (may Allah be pleased with him), that the Messenger of Allah (peace be upon him) said:\n\n>
50 "Verily Allah has prescribed ihsan (perfection) in all things. Thus if you kill, kill well; and if you slaughter, slaughter well. Let each one of you sharpen his blade and let him spare suffering to the animal he slaughters."\n\n\\[Muslim]',commentary:"_Written commentary compiled by volunteers utilizing Sh. Jamaal Diwan's audio commentary above and English translation of Ibn Daqiq Al-Id's commentary on The Forty Hadith of Imam al-Nawawi._\n\nIslam commands Muslims to practice and apply Ihsan, striving for excellence, in all that they do. Ihsan is so important that it was actually made obligatory, or wajib. It has been mentioned in the Quran, where Allah the Almighty says,\n\n> _Verily, Allah enjoins justice, and ihsan and giving help to relatives, and He forbids immoral sins, evil and tyranny. He admonishes you, so that perhaps you may take heed. (16:90)_\n\nThe structure of this hadith is very similar to the first one of Imam Al-Nawawiâs collection. The Prophet (sas) spoke in the first Hadith about intentions, then he gave an example to clarify what he meant by intentions. Likewise in this hadith, the Prophet (sas) speaks about ihsan and then gives an example of what ihsan means and how to apply it.\n\n# Components of Ihsan\n\nWhen the Prophet (sas) used the terminology: âAllah has written ihsan upon everything,â the scholars of Usul al-fiqh\\[1] said that the word âwrittenâ implies obligation. Whenever the terminology âwrittenâ is used in the Quran or sunnah it implies a religious mandate. We are bound, then, to strive for excellence in everything we do.\n\nIhsan is a comprehensive concept. It includes doing things completely, nicely and in a tasteful manner. It comprises four components:\n\n1. Sincerity (Ikhlas)\n2. Completeness\n3. Tastefulness (doing things in a pleasant manner), and\n4. Correctness (doing things the right way).\n\nA Muslim who practices ihsan throughout his life is a responsible person and a person of high quality. He does things in the best manner, in a pleasant and tasteful way, and is never satisfied with anything other than a top-notch quality job in all that he does. He or she is motivated to exercise this excellence because Allah prescribed ihsan for all deeds.\n\nIt is very important to apply ihsan to our deen and our relationship with Allah (swt). Sometimes we do the least possible thing to get by. Islam shouldnât be understood this way, but rather as a way of life that is based on continuous striving for excellence. It is based on the understanding that God is watching and that He knows what we do. That God-consciousness should lead us to ihsan.\n\n# Applying Ihsan\n\nThe meaning of \"killing well\" is to exert oneself the utmost in performing the action well, without causing unnecessary pain or torment through it. âSlaughtering well\" implies that we show kindness to the animal being slaughtered, do not push it to the ground cruelly or harshly, nor drag it from one place to another. It also includes facing it towards the Qibla, pronouncing the name of Allah upon it, cleanly and quickly cutting the throat and the two jugular veins, and finally leaving it until it has turned cold. This hadith also includes recognizing and acknowledging Allah's favors upon us, and thanking Him and being grateful to Him. Allah (swt) has subjected some of His creation to us, and made their meat permissible when He could have made it forbidden, if He had wished.\n\n# Example of Abu Bakr\n\nAcquiring Ihsan requires a level of preparation. We canât practice ihsan without proper planning and readiness.\n\nOne of the best examples is the example of Abu Bakr, may Allah be pleased with him, who applied excellence in everything he did. When the Prophet (sas) gave permission to the companions to migrate to Madinah, Abu Bakr declined to migrate with the companions, secretly hoping that he could accompany the Prophet (sas) on his journey. While he was waiting, he readied two camels, fed them, and made sure they were ready to leave at a moments notice. This is true Ihsan; it is not only doing the action itself in the best way, but preparing for the action in the best way.\n\n\\[1] Usul al-Fiqh are the principles underlying fiqh (religious jurisprudence); in other words, legal theory.",video:"https://youtube.com/embed/uFG9LcpQRJU",slug:"17-prescription-of-ihsan-perfection"},{title:"Follow Up a Bad Deed with a Good Deed",hadith_count:"18",date:"2019-10-08T04:57:06.508Z",hadith_source:'عÙÙÙ Ø£ÙØ¨ÙÙ Ø°ÙØ±Ù٠جÙÙÙØ¯Ùب٠بÙÙ٠جÙÙÙØ§Ø¯ÙØ©ÙØ ÙÙØ£ÙبÙÙ Ø¹ÙØ¨ÙØ¯Ù Ø§ÙØ±ÙÙØÙÙ
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ÙÙØ§ÙÙ:\n\n> "اتÙÙÙ٠اÙÙÙÙÙÙ ØÙÙÙØ«ÙÙ
ÙØ§ ÙÙÙÙØªØ ÙÙØ£ÙØªÙØ¨ÙØ¹Ù Ø§ÙØ³ÙÙÙÙÙØ¦Ùة٠اÙÙØÙØ³ÙÙÙØ©Ù تÙÙ
ÙØÙÙÙØ§Ø ÙÙØ®ÙاÙÙÙ٠اÙÙÙÙØ§Ø³Ù Ø¨ÙØ®ÙÙÙÙÙ ØÙسÙÙÙ" .\r\n\nرÙÙÙØ§ÙÙ Ø§ÙØªÙÙØ±ÙÙ
ÙØ°ÙÙÙÙ \\[رÙÙ
:1987] ÙÙÙÙØ§ÙÙ: ØÙدÙÙØ«Ù ØÙسÙÙÙØ ÙÙÙÙÙ Ø¨ÙØ¹Ùض٠اÙÙÙÙØ³ÙØ®Ù: ØÙسÙÙÙ ØµÙØÙÙØÙ.',hadith_english:"On the authority of Abu Dharr Jundub ibn Junadah, and Abu 'Abd-ir-Rahman Mu'adh bin Jabal (may Allah be pleased with them) that the Messenger of Allah (peace and blessing of Allah be upon him) said:\r\n\n\r\n\n> \"Be conscious of Allah wherever you are. Follow the bad deed with a good one to erase it, and engage others with beautiful character.\"\r\n\nRelated by Tirmidhi",commentary:"_Written commentary compiled by volunteers utilizing Sh. Jamaal Diwan's audio commentary above and English translation of Ibn Daqiq Al-Id's commentary on The Forty Hadith of Imam al-Nawawi._\r\n\n\r\n\nIn this hadith, the Prophet (sas) teaches us that we must have God-consciousness in every possible scenario: âwherever you may be.â Whether you are alone, in public, in a position of leadership, weakness, or strength, you should be aware and fearful that Allah is watching. This consciousness, keen awareness, and fearfulness of God at every time and in every place is called taqwa.\r\n\n\r\n\n# Visualizing Taqwa\r\n\nSome of the companions explained the concept of taqwa as the following: âIf you were to walk through a thorny patch wearing long clothing, how would you walk through that patch?ââ Someone answered that they would gather their clothes together and step over the thorns to avoid tearing their clothing; such is taqwa. This level of consciousness of Allah, knowing that He is watching us and having this awareness of Him in every moment is something that we should seek to instill in all aspects of our life.\r\n\n\r\n\nThere is a story about a teacher who preferred a student over the rest. The students would ask why and he would answer, âYouâll understand.â He did an experiment where he gave all of his students food and told them to go somewhere where no one could see them and eat it. They all went to different places and ate the treat, except for the one student. He was asked why he did not eat, and he answered, âYou told us to go eat somewhere where we cannot be seen, and there is no where I can go where Allah will not see me. So, I didnât eat.â The Sheikh told the students, âThis is why I prefer him over the rest of you.â This awareness of Allahâs presence is an example of taqwa.\r\n\n\r\n\nIt may not be easy to build and deepen taqwa within ourselves, so we should actively call upon Allah (swt) for help. Imam Ash-Shafi said, âThree things are very difficult: to be generous when you have little, to be fearful of Allah when you are alone, and to say the truth in front of someone whom you fear or hope for their good opinion.â The Prophet (sas) used to make duaa saying, âOh Allah, I ask of You to bestow upon me taqwa.â He also used to say, âI ask you that I fear You at times when I am seen and the times when I am not seen (by people).â We can learn from this sunnah of the Prophet (sas) to make duaa that Allah inspires us and blesses us with taqwa.\r\n\n\r\n\n# A Follow-up to Bad Deeds\r\n\nThis part of the hadith is proactive, an aspect that many Muslims donât practice. Our understanding of sin should be mobilizing, not debilitating. Too often, we respond to a sin by putting ourselves in a figurative corner and abusing ourselves psychologically until we get over that sin. This is not what Allah wants from us. Yes, we should feel guilty and have a level of regret, but it should not stop us from mov
50ing forward in good deeds. People use their sins as an excuse to stay behind, but do not stop yourself from all the other good that you could be involved in.\r\n\n\r\n\nThe response to a sin should not be to wait, but rather to race to do something good so the sin can be erased. Our attitude should be proactive and positive. We should always have hope that Allah can, and will, have mercy on us as long as we keep struggling and pushing forward.\r\n\n\r\n\n# Good Manners\r\n\nWhen you practice the hadithâs first two components of God-consciousness and following the bad deed with a good one, you will end up with the third component of good character. Good character is a true test of religiosity. Many times, people are outwardly religious, but their manners are terrible. They engage in religious matters with enthusiasm, but when it comes to business, they mistreat their employees. It is not just about what is legal; that is not what our standard of goodness is. The Prophet (sas) was sent and confirmed by Allah to have a very high level of morals and to be very strict in his ethics. We have to hold ourselves to the highest ethical standards and be morally rigorous, because it is part of what it means to bear witness to the world around us and carry the message of Islam. The Prophet (sas) was asked, âWhat will enter the greatest amount of people into Paradise?â His response was, âTaqwa of Allah and dealing with people in a nice and beautiful way.â\r\n\n\r\n\nIn another hadith narrated by Bukhari, the Prophet (sas) said the one who has good manners may attain the same level of merit as those who fast and pray frequently. When you stand in the night and you fast during the long days, youâre struggling with yourself against yourself. But when you strive to have good manners, you are struggling with yourself while amongst others. It is a higher level of interaction, and it can actually be more difficult than praying in the night and fasting during the day.",video:"https://youtube.com/embed/8kNcXhUUCZc",slug:"18-follow-up-a-bad-deed-with-a-good-deed-1"},{title:"Be Mindful of Allah and Allah will Protect You",hadith_count:"19",date:"2019-10-08T02:50:02.885Z",hadith_source:'عÙÙÙ Ø¹ÙØ¨Ùد٠اÙÙÙÙÙ٠بÙÙÙ Ø¹ÙØ¨ÙÙØ§Ø³Ù Ø±ÙØ¶ÙÙ٠اÙÙÙÙÙ٠عÙÙÙÙÙÙ
ÙØ§ ÙÙØ§ÙÙ:\n\n> ÙÙÙÙØª Ø®ÙÙÙÙÙ Ø±ÙØ³ÙÙÙ٠اÙÙÙÙÙ٠صÙ٠اÙÙ٠عÙÙ٠٠سÙÙ
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50were to gather together in order to help you, they would not be able to help you except if God had written so. And if the whole world were to gather together in order to harm you, they would not harm you except if God had written so. The pens have been lifted, and the pages are dry.â â\n\nRelated by Tirmidhi",commentary:"Ibn Abbas was, at most, 13 years old when he was gifted these words of advice by Prophet Muhammad, peace be upon him. Imagine the impression this made on a teenager, who would grow up to be an ocean of knowledge and for whom the Prophet said the prayer, âAllah, give him understanding of the religion, and teach him to discern its meanings.â As we equip children with every means of success, we should not forget to imprint in their memory and hearts these powerful rules to live by.\r\n\nIn another narration, the Prophet says, âBe mindful of Allah, you shall find Him in front of you. Know Allah in times of prosperity so He will know you in times of hardship. Know that whatever passed you by could never have happened, and what happened could never have been avoided. Know that victory comes with patience, relief comes with affliction, and with hardship comes ease.â\r\n\n# Take Care of Your Relationship with Allah\r\n\nâBe mindful of Allah, He will be mindful of you...â This hadith reveals core truths about the nature of our relationship with Allah. If you take care of your relationship with Him, He will take care of you. Whatever you need or desire, in the end it can only come from Him. This is not to say that we can never ask people for help, but we should understand that ultimately Allah is the source of all help that comes our way. The companions used to ask Allah for help in everything, large or small, even in getting salt for their food.\r\n\nWe sometimes get bogged down with the side issues in our religion: with definitions, fiqh issues, and the differences between us, while forgetting the essence of our relationship with the Creator. The Prophet captured this essence for Ibn Abbas and for all Muslims, and taught us that as long as we turn to Allah, we will be all right. In order to understand we must try it; it is one thing to read about it, and another to actually experience finding Allah at your side in moments of hardship.\r\n\nThe Prophet told us a story of three men who were caught in a storm and sought shelter in a cave. No sooner had they entered the cave than a massive boulder fell and blocked the only exit. The three men called upon Allah to help them, testifying to deeds they had done solely for the sake of Allah, and as each one told the story of their deed, the boulder shifted and they were able to escape. One lesson of this story is that if we are mindful and obedient to Allah in times of ease and enablement, He will be at our side when we are desperate.\r\n\n# Freedom Through Reliance on Allah\r\n\nWhat transformation will take place when we internalize the guidance in this hadith: being mindful of Allah so that He takes care of us; seeking help only of Allah; and understanding that no good or harm, no matter how inevitable it seems, can befall us unless Allah wills? There is tremendous freedom from the hindrances of fear and loneliness when we rely only on Allah. Great acts of courage, patience and independence become possible, because the individual senses the company of Allah by his or her side. When Prophet Ibrahim was about to be burned alive after destroying the idols of his people, the angel Jibreel came to him and asked him, âDo you need help?â Ibrahim replied, âFrom you? No. As for Allah? Then yes!â\r\n\nMoreover, the we know that whatever harm Allah has written for us is inevitable, because the âpens have been lifted and the pages have dried.â We can put our hearts and minds to rest, knowing that what is written will come to be no matter what, and Allah will be at our side.\r\n\n# Difficulty Lies Ahead\r\n\nIt is implied in the hadith that there will be challenges and trials for the believer. Perhaps it is in difficulty that the strength and power of the Prophetâs words shine brightest. Hardship is never meant to break us. Even in the darkest moments, there will be unex
50pected sources of coolness and ease, and always the hope of victory that comes with patience. Allah says in the Quran:\n\n> ÙÙÙÙÙÙØ¨ÙÙÙÙÙÙÙÙÙÙÙ
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ÙÙÙØªÙدÙÙÙÙ (١٥٧)\n\nWe shall certainly test you with fear and hunger, and loss of property, lives, and crops. But give good news to those who are steadfast. Those who say, when afflicted with a calamity, âWe belong to God and to Him we shall return.â These will be given blessings and mercy from their Lord, and it is they who are rightly guided.\r\n\n(Al-Baqarah 2:155-157)",video:"https://youtube.com/embed/Bq-O3rMGlkM",slug:"19-be-mindful-of-allah-and-allah-will-protect-you"},{title:"Islam, Iman, Ihsan",hadith_count:"2",date:"2019-10-07T19:08:14.609Z",hadith_source:'عÙÙ٠عÙÙ
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50one of us knew him. He sat down close by the Prophet (peace be upon him), rested his knee against his thighs, and said, "O Muhammad! Inform me about Islam."\n>\n> The Messenger of Allah (peace be upon him) said, "Islam is that you should testify that there is no deity except Allah and that Muhammad is His Messenger, that you should perform salah, pay the Zakah, fast during Ramadan, and perform Hajj to the House, if you are able to do so."\n>\n> The man said, "You have spoken truly." We were astonished at his questioning him (the Messenger) and telling him that he was right, but he went on to say, "Inform me about iman."\n>\n> He (the Messenger of Allah) answered, "It is that you believe in Allah and His angels and His Books and His Messengers and in the Last Day, and in qadar (fate), both in its good and in its evil aspects." He said, "You have spoken truly."\n>\n> Then he (the man) said, "Inform me about Ihsan." He (the Messenger of Allah) answered, "It is that you should serve Allah as though you could see Him, for though you cannot see Him yet (know that) He sees you."\n>\n> He said, "Inform me about the Hour." He (the Messenger of Allah) said, "About that, the one questioned knows no more than the questioner." So he said, "Well, inform me about the signs thereof." He said, "They are that the slave-girl will give birth to her mistress, that you will see the barefooted, naked, destitute, the herdsmen of the sheep (competing with each other) in raising lofty buildings." Thereupon the man went of. I waited a while, and then he (the Messenger of Allah) said, "O Umar, do you know who that questioner was?" I replied, "Allah and His Messenger know better." He said, "That was Jibril (the Angel Gabriel). He came to teach you your religion."\n\n\\[Muslim]',commentary:"Written commentary compiled by volunteers utilizing Sh. Jamaal Diwan's audio commentary above and English translation of Ibn Daqiq Al-Id's commentary on The Forty Hadith of Imam al-Nawawi.\n\n# The Significance of this Hadith\n\nThis hadith includes within it all outwardly actions and inwardly beliefs. The sciences of the Shariaâ return back to this hadith due to it encompassing knowledge of the Sunnah. Hence, some of the scholars have termed this hadith the Mother or Core of the Sunnah, just as Surah al-Fatiha has been termed the Mother or Core of the Qur'aan, due to it containing the entire Message of the Qur'an.\n\nThis hadith is also known as Hadith Jibreel (Angel Gabriel) (as). The hadith tells the story of Jibreel (as) when he came to the Prophet (sas), asking a set of questions. The Prophet (sas) responded to those questions and then addressed his companions. There is a door called âBaab Jibreelâ at Masjid An-Nabawi in Madina. It is known as the door that Jibreel (as) came in to ask the Prophet (sas) these questions.\n\n# Awareness\n\nIt is very important for duâaat (Islamic workers ) to be aware of their surroundings, and to recognize whatâs going on around them so they can act appropriately. Umar (ra) noticed that a well-kept individual with clean clothes, whom he didnât know, entered the Masjid with no trace of travel on him. Umar (ra) was conscious; he could sense that this man was not an ordinary man, nor a man from âaround town.â\n\nThe daâwah, the call to Islam, is very much predicated upon the building of relationships with people. The people who care about inviting others to Islam and spreading the deen of Allah (swt), should notice whatâs going on around them. They should notice when someone new comes into the masjid. They should notice if someone is left out or if someone is sitting by him or herself. Then they can proceed from there in terms of figuring out how to deal with that situation. The call towards the deen of Allah is predicated upon brotherhood, sisterhood, love for the sake of Allah; and that requires paying attention to the situations of people around us.\n\n# Etiquette\n\nJibreel (as) came dressed in a very nice and clean way. He sat in front of the Prophet (pbuh) in a very respectful and humble way. There are many things that the scholars took from this Hadith in terms of seeking knowledge. Among the etiquettes of seeking knowledge is students should have decent apparel, they should look clean as much as possible. Moreover, they should show a high level of respect towards their teachers.\n\n# Outward Actions & Inward Beliefs\n\nJibreel (as) turns to the Prophet (sas) and says, âTell me about Islamâ. The Prophetâs answer was centered around outward actions. The
50n he asks him about iman and the Prophetâs answer focused on internal actions of belief and of thought.\n\nIslam and iman are interchangeable concepts revolved around the five pillars of action and the six foundations of belief. When Islam and iman are mentioned together in the same place, then Islam refers to the outward actions and iman refers to the inward beliefs.\n\nBelief manifests itself. The scholars say that a belief lives in the heart and shows itself on the actions and on the tongue. For example, the Prophet (sas) said that the Muslim is the person who the people are safe from his hands and his tongue. And the believer is the one who people trust him with their wealth and themselves.\n\n# The Big Three: Islam, Iman, & Ihsan\n\nScholars consider Islam, Iman and Ihsan the three stages in the path towards Allah (swt). The first path is you force yourself and bring yourself to do those actions which you know that Allah wants you to do. The second level is iman where you are not only doing those actions, but you are strengthening your relationship with Allah (swt) and youâre beginning to taste the sweetness of your relationship with Allah. The third level is the level of Ihsan, which is to worship Allah as if you see Him, and even if you cannot see Him, to know that He sees you. So, you are moving in this path, this journey, towards the Divine. And in doing so, itâs getting more and more intense.\n\n# The Hour\n\nWhen Jibreel asked the Prophet (sas) about the hour, He said, âThe one who is being asked about it is not more knowledgeable about it than the one who is asking.â Here, the Prophet (sas) is saying, this is something that Allah (swt) keeps to Himself and it is part of the âghaybâ (unseen). This is an important lesson because it doesnât matter when the Day of Judgment is, what really matters is what and how we are preparing for it. We should be continuously striving to please Allah and seek his forgiveness.\n\n# The Signs\n\nThe next question was, âSo, tell me about itâs signs, tell me about the things that will occurâ. These signs are considered as warnings. The Prophet (sas) gave two signs to this particular hadith of the end of time. One of them is, âthe slave woman will give birth to her master,â and the tense is feminine so it is referring to her female master.\n\nOne of the interpretations that relates to modern time would be: The one who gives birth is supposed to be in power, or have some sort of level or authority over the one who she gives birth to. But this here is a flipping of the scale. The one who gives birth becomes the servant of the one who is born. Whereas before, the child would respect, honor and listen to their parents. Now itâs the complete opposite, and if you look around, you will see it. You see and feel as if the parents are slaves to the children. Parents desperately trying to please their children, and moms are trying to imitate their daughters.\n\nThe second sign; is the person will see barefooted, lightly dressed, and poor people who are shepherds. They will see these people competing with one another in their buildings. The point here is you have these people who donât have anything, they are very poor. Then suddenly the situation changes for them, and they are competing with one another over who can build the tallest building. They are competing to see who has the nicest car, the latest gadgets, etc.\n\n# Bounty of Allah\n\nIn the end, all of this is from the blessings of Allah (swt). Allah (swt) gives us so much and rather than being humble and grateful in front of Allah, we are arrogant and think that it is all from us. Righteousness, putting full effort and trying one's best will all eventually lead to success and wealth. But at the end of the day, we still have to acknowledge that no matter how much effort we put in, our wealth and success will always be in the hands and bounty of Allah. So, being successful and having wealth should give us more reasons to increase our humility and increase our gratitude towards our Lord.",video:"https://youtube.com/embed/rGSXCH9ZvUY",slug:"2-islam-iman-ihsan"},{title:"Modesty is from Faith",hadith_count:"20",date:"2019-10-08T03:31:08.317Z",hadith_source:'عÙÙÙ Ø£ÙØ¨ÙÙ Ù
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ÙØ§ Ø´ÙØ¦Ùت" .\r\n\n\\[رÙÙÙØ§Ù٠اÙÙØ¨ÙØ®ÙØ§Ø±ÙÙÙÙ].',hadith_english:"Abu Mas'ud 'Uqbah bin 'Amr al-Ansari al-Badri(ra) reported that the Messenger of Allah(sas) said:\r\n\n> âThe Messenger of Allah, peace be upon him, said: âAmong the early prophetic teachings that have reached people is this: if you do not feel shame, do what you wish.â â\r\n\nRelated by Bukhari",commentary:"In society, there remains some faint traces of the earliest Prophetic teachings. Prophet Muhammad (sas) in this hadith reminds us of one of those teachings, while also conveying an important message about heeding our internal
50compass of hayaâ.\r\n\nThe Arabic word used here is hayaâ, and is often translated as modesty. However, Hayaâ is more complex and dynamic than just modesty and encompasses many shades of meaning, including humility, sensitivity, shyness, apprehensiveness, and shame.\r\n\nWe know that all of the Prophets are interconnected. They came with the same message, a universal call to worship the one true God. The concept of hayaâ is neither new and invented, nor exclusive to Islam. The Prophet (sas) said, âI was sent to perfect good character.â From this, we learn that good character and manners is a component of society, and earlier prophets also emphasized good moral character.\r\n\n# Several Meanings\r\n\nThe statement, âIf you do not feel shame, do what you wish,â can be understood in several ways. The scholars give several explanations. It is interesting to consider that all of these meanings are true, and all of the meanings are possible simultaneously.\r\n\nOne way to understand it is as a threat. Do whatever you want, but be prepared to face the consequences. Those who do not have a sense of shame may as well do whatever they want, since that hayaâ is an indispensable condition of good character and piety. It can also be understood as a statement of fact. People who lack hayaâ will simply do as they please. They have no internal limitations or barriers to engaging in whatever they want. This problem can manifest on two levels: on an individual level where someone is openly indecent and sinful, and on a community level where society as a whole normalizes and embraces immorality.\r\n\nThe hadith can also be interpreted as a prescription from the Prophet. Believers can use their internal hayaâ as a barometer to measure their actions. For actions that are not clearly forbidden, one way that we can check is by paying attention to our internal state. The Prophet (sas) said, âA sin is what becomes lodged in your chest, and what you hate for people to see you doing.â When a believer is faced with a choice, he or she can check for the feelings of hayaâ--shyness, shame, apprehensiveness, and worry. Would you feel ashamed if you were caught doing the action? If so, then refrain. If not, then do it hoping for Allahâs mercy.\r\n\nIt is important to remember here that the reference is Islam, not necessarily the norms of the general public. Society may try to promote something as acceptable or not, but our core values are shaped by the word of Allah and the example of His Prophet. The interpretations and standards of morality may differ based on the environment, but the underlying principle never changes.\r\n\n# Hayaâ in Front of Allah\r\n\nHayaâ is a compulsory and core value that should permeate our lives. It may be expressed in different ways depending on the context, but we should hold to the essence of this keystone quality. Hayaâ should be a part of our relationship with Allah and should extend to all of our interactions.\r\n\nAllah says in the Quran, âDo whatever you will. Indeed, He sees all that you do.â (Al-Fussilat 41:40) We worship Allah as though we see Him, because we know that although we canât see Him, He sees us. Truly and deeply knowing Allah as Al-Baseer, the All-Seeing, should instill a deep sense of hayaâ in front of Him. This is especially true of deeds that we perform when no human sees us. Many times, the company of other people suffices as a restraint in our actions. We worry about our image and what people think of us. The true test of hayaâ lies in those actions which no one but Allah witnesses.\r\n\nAllah created human beings with fitrah, natural inclinations. Our inborn fitrah can direct us towards hayaâ and good morals. Our fitrah is programmed to feel an uneasiness when codes of morality are violated. The believer is most in touch with his or her fitrah, and is keen to act in accordance with this natural disposition. Hayaâ is a quality that for some people comes naturally, and some may need to struggle to instill it in some aspect of their life. Itâs possible to revive and kindle this great quality of hayaâ, just as it is possible to ruin by consistently neglecting it. Nurturing hayaâ in our hearts is part of the process of our spiritual development and building our relationship with Allah.",video:"https://youtube.com/embed/cm0Cm6iNL9U",slug:"20-modesty-is-from-faith"},{title:"Say 'I believe in Allah' and then be Steadfast",hadith_count:"21",date:"2019-10-08T03:43:41.605Z",hadith_source:'عÙÙÙ Ø£ÙØ¨Ù٠عÙÙ
ÙØ±ÙÙ ÙÙÙÙÙÙÙ: Ø£ÙØ¨Ù٠عÙÙ
ÙØ±Ùة٠سÙÙÙÙÙØ§Ù٠بÙÙÙ Ø¹ÙØ¨Ùد٠اÙÙÙÙÙÙ Ø±ÙØ¶ÙÙ٠اÙÙÙ٠عÙÙÙÙÙ ÙÙØ§ÙÙ:\n\n> "ÙÙÙÙØª: ÙÙØ§ Ø±ÙØ³ÙÙÙ٠اÙÙÙÙÙÙ! ÙÙÙÙ ÙÙÙ ÙÙ٠اÙÙØ¥ÙسÙÙÙØ§Ù
Ù ÙÙÙÙÙÙØ§ ÙÙØ§ Ø£ÙØ³ÙØ£ÙÙ٠عÙÙÙÙÙ Ø£ÙØÙØ¯Ùا غÙÙÙØ±ÙÙØ ÙÙØ§ÙÙ: ÙÙÙÙ: Ø¢Ù
ÙÙÙØª Ø¨ÙØ§ÙÙÙÙÙÙÙ Ø«ÙÙ
ÙÙ Ø§Ø³ÙØªÙÙÙÙ
Ù" \n\n\\[رÙÙÙØ§ÙÙ Ù
ÙØ³ÙÙÙÙ
Ù].',hadith_english:"On the authority of Sufyan bin Abdullah (may Allah be pleased with him) who said:\r\n\n> \"I said, 'O Messenger of Allah, tell me something about Islam which I can ask of no one but you.' He (peace be upon him) said, 'Say \"I believe in Allah\" â and then be steadfast.'\"\r\n\n\\[Muslim]",commentary:"Keeping an upright and steadfast life is following the injunctions that have come from Allah, and leaving that which Allah has forbade.\r\n\nThis hadith emphasizes the importance of proclaiming and saying with the tongue words of belief, as well as living by those words by acting in a manner that affirms oneâs proclamation of faith in Allah\r\n\n# Comprehensive Speech\r\n\nThis Hadith is an example of the miracle of the Prophetâs comprehensiveness in speech (Jawamiâ al-Kalam), as the Prophet(s) has combined for the questioner, in these two phrases âSay: I believe in Allahâ and âthen be steadfastâ, the complete essence of oneâs declaration of belief and application of Islam in oneâs life through perseverance. These words instruct one to review oneâs iman (faith) through the tongue and remembrance of the heart, and they instruct one to remain steadfast (to have istiqamah) upon performing the actions of obedience, and refraining completely from actions of disobedience.\r\n\n# Belief and Action\r\n\nThe Prophet(s) instructs the man _âSay: I believe in Allah, then be steadfastâ_ as there is some value in him outwardly stating and restating his belief in Allah. Itâs not enough to just say, but to actually follow through with action. Many times, we are very good at talking, but very weak at doing, practicing, and living by our words. Simply saying by the tongue does not absolve us of our responsibility of living by the words we say/proclaim (say or proclaim). The following verse in the Qurâan emphasizes this point:\r\n\nØ¥ÙÙÙÙ Ù±ÙÙÙØ°ÙÙÙÙ ÙÙØ§ÙÙÙØ§Û Ø±ÙØ¨ÙÙÙÙØ§ Ù±ÙÙÙÙÙÙ Ø«ÙÙ
ÙÙ Ù±Ø³ÙØªÙÙÙÙ°Ù
ÙÙØ§Û ØªÙØªÙÙÙØ²ÙÙÙ٠عÙÙÙÙÙÙÙÙ
Ù Ù±ÙÙÙ
ÙÙÙÙ°ÙØ¦ÙÙÙØ©Ù Ø£ÙÙÙÙØ§ ØªÙØ®ÙاÙÙÙØ§Û ÙÙÙÙØ§ ØªÙØÙØ²ÙÙÙÙØ§Û ÙÙØ£ÙØ¨ÙØ´ÙرÙÙØ§Û بÙÙ±ÙÙØ¬ÙÙÙÙØ©Ù Ù±ÙÙÙØªÙÙ ÙÙÙØªÙÙ
٠تÙÙØ¹ÙدÙÙÙÙ\n\n_âIndeed, those who have said, âOur Lord is Allahâ and then remained on a right course - the angels will descend upon them, \\[saying], âDo not fear and do not grieve but receive good tidings of Paradise, which you were promised.ââ (Qurâan, Surah Fussilat, 41:30)_\r\n\nUmar bin al-Khattab (may Allah be pleased with him) said, âThey are steadfast upon the obedience of Allah, and they do not swerve away from that with the evasions of the fox.â This means they are firm upon what Allah has ordered from matters of belief, speech, and action. In addition, they consistently persist upon these orders of Allah.\r\n\nØ¥ÙÙÙÙ Ù±ÙÙÙØ°ÙÙÙÙ ÙÙØ§ÙÙÙØ§Û Ø±ÙØ¨ÙÙÙÙØ§ Ù±ÙÙÙÙÙÙ Ø«ÙÙ
ÙÙ Ù±Ø³ÙØªÙÙÙÙ°Ù
ÙÙØ§Û ÙÙÙÙØ§ Ø®ÙÙÙÙ٠عÙÙÙÙÙÙÙÙ
Ù ÙÙÙÙØ§ ÙÙÙ
Ù ÙÙØÙØ²ÙÙÙÙÙÙ\n\n_âIndeed, those who have said, âOur Lord is Allahâ, and then remained on a right course - there will be no fear concerning them, nor will they grieve.â (Qurâan, Surah al-Ahqaf, 46:13)_\r\n\n\r__\n\n# Relationship Between Istiqamah (Steadfastness) and Istighfaar (Seeking Forgiveness)\r\n\n\r\n\nÙÙÙ٠إÙÙÙÙÙ
ÙØ§Ù Ø£ÙÙÙØ§Û Ø¨ÙØ´Ùر٠Ù
ÙÙØ«ÙÙÙÙÙÙ
Ù ÙÙÙØÙÙٰ٠إÙÙÙÙÙ٠أÙÙÙÙÙ
ÙØ§Ù Ø¥ÙÙÙÙ°ÙÙÙÙÙ
٠إÙÙÙÙ°ÙÙ ÙÙÙ°ØÙد٠ÙÙÙ±Ø³ÙØªÙÙÙÙÙ
ÙÙÙØ§Û Ø¥ÙÙÙÙÙÙÙ ÙÙÙ±Ø³ÙØªÙغÙÙÙØ±ÙÙÙÙ Û ÙÙÙÙÙÙÙÙ ÙÙÙÙÙÙ
ÙØ´ÙرÙÙÙÙÙÙ\n\n_âSay, O \\[Muhammad], â
50I am only a man like you to whom it has been revealed that your god is but one God; so take a straight course to Him (be steadfast) and seek His forgiveness.â And woe to those who associate others with Allah.â (Qurâan, Surah Fussilat, 41:6)_\r\n\nThe verse informs us we are going to try to be steadfast, but at times we may encounter shortcomings. So, Istighfar (seeking forgiveness) is essential in the process of steadfastness and fulfilling our proclamation of faith.\r\n\nAnas bin Malik reports the Prophet (sas) said: _âThe belief of a servant will not be steadfast until his heart becomes steadfast, and his heart will not become steadfast until his tongue becomes steadfastâ_. (Imam Ahmad)\r\n\n# Having Istiqamah May Require Opposing Societal Norms & Culture\r\n\nHaving Istiqamah, steadfastness in obeying Allah, may require one to differentiate and not practice the incorrect customs, traditions, and cultural practices of the people. Due to this, the Prophet(s) said, _âBe steadfast (in your actions) and do not count (your good actions, which may cause you to limit them). And know that the best of your actions is the Prayer, and none except the Believer takes care to maintain his wuduâ_.\r\n\nIt was said, âal-Istiqamah is a trait such that with it all the good qualities are perfected, and without it all are disfigured.â Al-Wasiti (rh).",video:"https://youtube.com/embed/cdFdBHhG67k",slug:"21-say-i-believe-in-allah-and-then-be-steadfast"},{title:"Entering Paradise",hadith_count:"22",date:"2019-10-08T03:52:26.866Z",hadith_source:'عÙÙÙ Ø£ÙØ¨ÙÙ Ø¹ÙØ¨Ùد٠اÙÙÙÙÙÙ Ø¬ÙØ§Ø¨Ùر٠بÙÙÙ Ø¹ÙØ¨Ùد٠اÙÙÙÙÙ٠اÙÙØ£ÙÙÙØµÙارÙÙÙÙ Ø±ÙØ¶ÙÙ٠اÙÙÙÙÙ٠عÙÙÙÙÙÙ
ÙØ§: "Ø£ÙÙÙÙ Ø±ÙØ¬ÙÙÙØ§ Ø³ÙØ£ÙÙÙ Ø±ÙØ³ÙÙÙ٠اÙÙÙÙÙ٠صÙ٠اÙÙ٠عÙÙ٠٠سÙÙ
ÙÙÙÙØ§ÙÙ:\n\n> Ø£ÙØ±ÙØ£ÙÙÙØª Ø¥Ø°ÙØ§ صÙÙÙÙÙÙØª اÙÙÙ
ÙÙÙØªÙÙØ¨ÙØ§ØªÙØ ÙÙØµÙÙ
ÙØª رÙÙ
ÙØ¶ÙاÙÙØ ÙÙØ£ÙØÙÙÙÙÙØª اÙÙØÙÙÙØ§ÙÙØ ÙÙØÙØ±ÙÙÙ
ÙØª اÙÙØÙØ±ÙاÙ
ÙØ ÙÙÙÙÙ
Ù Ø£ÙØ²Ùد٠عÙÙÙ٠ذÙÙÙÙÙ Ø´ÙÙÙØ¦ÙØ§Ø Ø£ÙØ£ÙØ¯ÙØ®ÙÙ٠اÙÙØ¬ÙÙÙÙØ©ÙØ ÙÙØ§ÙÙ: ÙÙØ¹ÙÙ
Ù".\r\n\n\\[رÙÙÙØ§ÙÙ Ù
ÙØ³ÙÙÙÙ
Ù].',hadith_english:'On the authority of Abu Abdullah Jabir bin Abdullah al-Ansari (may Allah be pleased with him):\r\n\n> A man questioned the Messenger of Allah (peace be upon him) and said: "Do you think that if I perform the obligatory prayers, fast in Ramadan, treat as lawful that which is halal, and treat as forbidden that which is haram, and do not increase upon that \\[in voluntary good deeds], then I shall enter Paradise?" He (peace be upon him) replied, "Yes."\r\n\n\\[Muslim]',commentary:"In this hadith, the Prophet (sas) did not mention any of the voluntary acts, indicating that it is permissible to leave them. Scholars also state that the Prophet did not mention the voluntary acts to make the religion easy for the man. Especially since he had recently accepted Islam and over time, if he was sincere about his commitment, Allah (swt) would open his heart to perform these voluntary acts. Other scholars say the voluntary acts were not mentioned to prevent the man from wrongly assuming these actions were obligatory. \\[1,2,3]\n\n_A similar hadith states:_\r\n\n_A man approached the Prophet and asked: âTell me about an action that if I do, I will enter paradise?â_\r\n\n_The Prophet said, âWorship Allah, do not associate partners, establish prayers, give zakat, and fast during Ramadanâ._\r\n\n_The man said, âBy Allah, I will not increase anything from this and I will not decrease anything from thisâ._\r\n\n_When the man left, the Prophet said if anyone is pleased to see a person from paradise then look to that man. Other hadiths include maintaining family ties and staying away from major sins._\r\n\nThe meaning of these hadiths is clear: the minimum requirements for entering paradise are the Five Pillars of Islam, abiding by that which Allah has made permissible, and refraining from that which He has forbidden. An important lesson we can derive is not to overwhelm ourselves or new Muslims with too much information or actions. First gain the Islamic foundation, As we draw closer to Allah, we will then have the desire and ability to perform the voluntary acts alongside the obligatory ones. Also, the purpose of the voluntary acts are to help us become closer to Allah, and to compensate for any shortcomings in performing the obligatory ones.\r\n\n# Personal Struggles and Opinions\r\n\nAllah says in the Quran:\r\n\n\rÙ±ÙÙÙØ°ÙÙÙÙ Ø¡ÙØ§ØªÙÙÙÙÙÙ°ÙÙÙ
Ù Ù±ÙÙÙÙØªÙٰب٠ÙÙØªÙÙÙÙÙÙÙÙÛ¥ ØÙÙÙ٠تÙÙÙØ§ÙÙØªÙÙÙۦ٠أÙÙÛÙÙÙ°ÙØ¦ÙÙÙ ÙÙØ¤ÙÙ
ÙÙÙÙÙ٠بÙÙÙÛ¦ Û ÙÙÙ
ÙÙ ÙÙÙÙÙÙØ±Ù بÙÙÙÛ¦ ÙÙØ£ÙÙÛÙÙÙ°ÙØ¦ÙÙÙ ÙÙÙ
Ù Ù±ÙÙØ®ÙÙ°Ø³ÙØ±ÙÙÙÙ\n\n_âThose to whom We have given the Scripture, who follow it as it deserves, are the ones who truly believe in it.â¦â (Al Baqarah 2:121)_\r\n\nOther verses state:\r\n\n\rÙÙÙ°ÙØ£ÙÙÙÙÙÙØ§ Ù±ÙÙÙØ°ÙÙÙÙ Ø¡ÙØ§Ù
ÙÙÙÙØ§Û ÙÙØ§ ØªÙØÙØ±ÙÙÙ
ÙÙØ§Û Ø·ÙÙÙÙØ¨Ùٰت٠Ù
ÙØ§Ù Ø£ÙØÙÙÙÙ Ù±ÙÙÙÙÙÙ ÙÙÙÙÙ
Ù ÙÙÙÙØ§ ØªÙØ¹ÙØªÙØ¯ÙÙÙØ§Û Û Ø¥ÙÙÙÙ Ù±ÙÙÙÙÙÙ ÙÙØ§ ÙÙØÙØ¨ÙÙ Ù±ÙÙÙ
ÙØ¹ÙØªÙØ¯ÙÙÙÙ (87)\n\nÙÙÙÙÙÙÙØ§Û Ù
ÙÙ
ÙÙØ§ Ø±ÙØ²ÙÙÙÙÙÙ
Ù Ù±ÙÙÙÙÙÙ ØÙÙÙÙ°ÙÙØ§ Ø·ÙÙÙÙØ¨Ùا Û ÙÙٱتÙÙÙÙÙØ§Û Ù±ÙÙÙÙÙÙ Ù±ÙÙÙØ°ÙÙ٠أÙÙ
50تÙÙ
بÙÙÙÛ¦ Ù
ÙØ¤ÙÙ
ÙÙÙÙÙÙ (88)\n\n_âYou who believe, do not forbid the good things God has made lawful to youâdo not exceed the limits: God does not love those who exceed the limitsâbut eat the lawful and good things that God provides for you.â (Al Maâidah 5:87-88)_\r\n\nBoth the hadith and the above Quranic verses are referencing those who permit that which Allah has made lawful and forbid that which Allah has made unlawful; In addition, these individuals do not change the meaning or context of a hadith or Quranic verse for any personal reasons. They accept what has been stated by Allah wholeheartedly, and it is they who will enter paradise.\r\n\nHowever, sometimes we feel the need to appease the beliefs of others by compromising our own to fit in or to make ourselves feel better about something we do. This usually leads us to give our personal opinion instead of following the laws stated by Allah (swt). For example, some people will quote a hadith or verse and say it is okay to dress inappropriately, listen to explicit music, watch inappropriate shows, not maintain the correct boundaries with the opposite gender, take drugs, drink alcohol, etc. To be of those who will enter paradise, we cannot change the meaning or make our own opinions and decisions, Allah has clearly declared what is permissible and and what is forbidden.\r\n\nIt is important, however, to acknowledge that we all have personal desires or inclination towards a certain action, as long as we struggle against ourselves from changing the meaning of the Quran and sunnah to justify our problems, then it is a personal struggle, or jihad. In the Quran, Allah swt says:\r\n\n\rÙÙÙ±ÙÙÙØ°ÙÙÙ٠جÙÙ°ÙÙØ¯ÙÙØ§Û ÙÙÙÙÙØ§ ÙÙÙÙÙÙØ¯ÙÙÙÙÙÙÙÙÙ
Ù Ø³ÙØ¨ÙÙÙÙÙØ§ Û ÙÙØ¥ÙÙÙÙ Ù±ÙÙÙÙÙÙ ÙÙÙ
ÙØ¹Ù Ù±ÙÙÙ
ÙØÙØ³ÙÙÙÙÙÙ (69)\n\n_â\\[Allah is] sure to guide to Our ways those who strive hard for Our cause: God is with those who do good.â (Al Ankabut 29:69)_\r\n\n# Common Misunderstandings\r\n\nA common misunderstanding with this hadith is what the man means, and more importantly, what the man does not mean. The man is saying he will pray but only the obligatory prayers, give the mandatory charity (zakat), only fast during Ramadan, and make Hajj once; and it is in these actions that he will neither increase nor decrease. The man does not mean he will backbite, oppress people, abandon those who need help, and keep sinning while performing the minimum actions. He is still obligated to behave properly, fulfill his responsibilities and keep away from sinning.\r\n\nAllah(swt) states:\r\n\nØ¥ÙÙ ØªÙØ¬ÙتÙÙÙØ¨ÙÙØ§Û ÙÙØ¨ÙØ§ÙØ¦Ùر٠Ù
ÙØ§ تÙÙÙÙÙÙÙÙ٠عÙÙÙÙÙ ÙÙÙÙÙÙÙØ±Ù عÙÙÙÙÙ
٠سÙÙÙÙÙÙÙØ§ØªÙÙÙÙ
Ù ÙÙÙÙØ¯ÙØ®ÙÙÙÙÙÙ
Ù
ÙÙØ¯ÙØ®ÙÙÙØ§ ÙÙØ±ÙÙÙ
ÙØ§ (31)\n\n_âIf you avoid the great sins you have been forbidden, We shall wipe out your minor misdeeds and let you through the entrance of honor \\[Paradise].â (AnâNisa 4:31)_\r\n\nThis verse indicates that major sins can prevent us from entering paradise, regardless of the actions we do. However, avoiding these sins and performing good deeds can erase the minor sins and enter us into Paradise.\r\n\n# Major Sins preventing one from entering Paradise\r\n\nAllah (swt) has informed us of the major sins that will prevent us from entering Paradise, these are:\r\n\n* Committing shirk, associating partners with Allah\r\n* A highway robber\r\n* Harboring any amount of arrogance\r\n* Until oneâs debt is forgiven or paid\r\n* A person whose neighbor is not safe from his mischief\r\n* One who has oppressed or wronged someone. He will need to make amends to the person in this life, or the person wronged will get his right on the Day of Judgment.\r\n\nThe early generation, at the Prophetâs time, also used to say that the believers will be held at the doors of paradise for 100 years for a sin they committed.\r\n\nThis hadith indicates if a person fulfills the minimum requirements and avoids the forbidden acts, he has earned paradise. However, we are still obligated to fulfill our responsibilities, act properly, and keep away from sins. Also, voluntary actions are encouraged to help us get closer to Allah, make up for any shortcomings, and to wipe out minor sins.\r\n\nSources:\r\n\n\\[1], \\[2], and \\[3]: http://abdurrahman.org/sunnah/nawavi40explanation.html",video:"https://youtube.com/embed/WNQJTVsNIOA",slug:"22-entering-paradise"},{title:"Hastening to Do Good",hadith_count:"23",date:"2019-10-08T03:53:21.620Z",hadith_source:'عÙÙÙ Ø£ÙØ¨ÙÙ Ù
ÙØ§ÙÙÙ٠اÙÙØÙØ§Ø±Ùث٠بÙÙÙ Ø¹ÙØ§ØµÙÙ
٠اÙÙØ£ÙØ´ÙØ¹ÙرÙÙÙÙ Ø±ÙØ¶ÙÙ٠اÙÙÙ٠عÙÙÙÙÙ ÙÙØ§ÙÙ: ÙÙØ§ÙÙ Ø±ÙØ³ÙÙÙ٠اÙÙÙÙÙ٠صÙ٠اÙÙ٠عÙÙ٠٠سÙÙ
\n\n> "Ø§ÙØ·ÙÙÙÙÙØ±Ù Ø´ÙØ·Ùر٠اÙÙØ¥ÙÙÙ
ÙØ§ÙÙØ ÙÙØ§ÙÙØÙÙ
ÙØ¯Ù ÙÙÙÙÙÙ٠تÙÙ
ÙÙÙØ£Ù اÙÙÙ
ÙÙØ²ÙاÙÙØ ÙÙØ³ÙØ¨ÙØÙØ§Ù٠اÙÙÙÙÙÙ ÙÙØ§ÙÙØÙÙ
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ÙÙÙØ¢ÙÙ -Ø£ÙÙÙ: تÙÙ
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ÙØ§ بÙÙÙÙÙ Ø§ÙØ³ÙÙÙ
ÙØ§Ø¡Ù ÙÙØ§ÙÙØ£ÙØ±ÙØ¶ÙØ ÙÙØ§ÙصÙÙÙÙØ§Ø©Ù ÙÙÙØ±ÙØ ÙÙØ§ÙصÙÙØ¯ÙÙÙØ©Ù Ø¨ÙØ±ÙÙÙØ§ÙÙØ ÙÙØ§ÙصÙÙØ¨Ùر٠ضÙÙÙØ§Ø¡ÙØ ÙÙØ§ÙÙÙÙØ±ÙØ¢ÙÙ ØÙجÙÙØ©Ù ÙÙ٠أÙÙ٠عÙÙÙÙÙÙØ ÙÙÙÙ٠اÙÙÙÙØ§Ø³Ù ÙÙØºÙدÙÙØ ÙÙØ¨ÙØ§Ø¦ÙØ¹Ù ÙÙÙÙØ³ÙÙÙ ÙÙÙ
ÙØ¹ÙتÙÙÙÙÙØ§ Ø£ÙÙÙ Ù
ÙÙØ¨ÙÙÙÙÙØ§".\r\n\n\\[رÙÙÙØ§ÙÙ Ù
ÙØ³ÙÙÙÙ
Ù].',hadith_english:'On the authority of Abu Malik al-Harith bin Asim al-Ashari (may Allah be pleased with him) who said: The Messenger of Allah (peace be upon him) said:\r\n\n> "Purity is half of Iman. Alhamdulillah (praise be to Allah) fills the scales, and subhan-Allah (how far from imperfection is Allah) and Alhamdulillah (praise be to Allah) fill that which is between heaven and earth. And the Salah (prayer) is a light, and charity is a proof, and patience is illumination, and the Qur\'an is a proof either for you or against you. Every person starts his day as a vendor of his soul, either freeing it or bringing about its ruin."\r\n\n\\[Muslim]',commentary:"This Hadith encompasses fundamental principles of the religion. The Hadith shows the importance of performing good deeds in Islam, through which every Muslim can free himself from the punishment of Allah (swt) in the Hereafter. This includes freeing oneself from servitude to anything other than Allah (swt).\r\n\n# \r\n\n# Purification is Half of Iman (faith)\r\n\nThere are two ways to understand the meaning of âPurification is half of iman.â The first way to understand purification is in terms of physical cleanliness. Although Islam teaches cleanliness in all things, our homes and masajid are not always a reflection of this. We should strive for cleanliness in all things, whether it is keeping our homes clean or our masjids orderly.\r\n\n\r\n\nThe word iman is also used to mean prayer, which reflects the importance of prayer as the foundation for iman (faith). Prayer is the distinguishing factor between belief and disbelief. When one goes to pray, they must first make wudu (abolution). Therefore, the second w
50ay to understand the concept of purification is that it is half of the prayer. A physical act of purification enables us to prepare for prayer externally and internally.\r\n\n# \r\n\n# The Significance of Dhikr (remembrance) of Allah\r\n\nDhikr is the remembrance of God, often expressed through phrases such as âAl-Hamdulillahâ (praise be to God) and âSubhanallahâ (glory be to God). The hadith mentions that Al-Hamdulillah fills the mizan (scales), and the phrase âSubhanallah wa bihamdiâ (exalted be Allah and to Him belongs all praise) fills the space between the heavens and the earth. The hadith shows the importance, greatness, and significance of dhikr for every Muslim. For example, merely reciting one phrase such as Subhanallah gives a reward that fills the heavens!\r\n\n\r\n\nAl-Haithamy, one of the great Muslim scholars, stated that the full reward of reciting dhikr will be given to the person who recites these phrases while thinking of their meaning and submitting to their implication.\r\n\n\r\n\n# Salah (prayer) is a Light\r\n\nThe Prophet (sas) said Prayer is a light by which we are guided spiritually. Knowing right and wrong is half the struggle, but the real struggle lies in the action of doing that which is right. Prayer is something that disciplines us spiritually so that we are able to correctly follow that which is pleasing to Allah. That is
50why prayer is the light that guides us through our journey towards Allah (swt).\r\n\n\r\n\nSadaqah (charity) is a Proof\r\n\nWhen one gives in charity, one is trusting in Allahâs promise that He will return the wealth in multifold. In a material sense, one may be losing money, but in a spiritual sense one is gaining reward. Allah (swt) says many times in the Quran that charity doesnât diminish, but rather increases our wealth.\r\n\n\r\n\nCharity is a burhan (proof) for the Muslim. The term burhan literally means 'sunlight' in Arabic. This linguistic definition is adding a depth of meaning to the definition of burhan as a proof; it is not just a proof, it is a shining and clear proof of oneâs iman as a Muslim. Imam Ibn Rajab said that the reason why charity is an evidence of iman, is that people usually love wealth, and if they overcome this love of material things for the sake of Allah, this is a clear proof of their strong iman.\r\n\n\r\n\n# Sabr (patience) is a Shining Light\r\n\nPatience is a shining, bright light that guides us in tough moments. It is always inspiring when we are around people who exercise patience in the face of adversity and difficulty.\r\n\n\r\n\nBeing patient requires a lot of internal effort and struggle. Overcoming impatience develops our self-control and accountability. Patience leads to self-control, which is the goal of al-sabr (patience).\r\n\n\r\n\n# The Qur'an is Either Evidence For or Against You\r\n\nSeeking knowledge is obligatory on every Muslim, and the core of all knowledge is the Quran. With knowledge comes responsibility. That is why the Prophet (sas) said that \"The Qur'an is either evidence for or against you.â People who recite, learn and practice the Qur'an, become the people of Quran and the Quran will be a proof for them. However, on the Day of Judgment, the Quran will stand against those who never read or practiced it in their lives.\r\n\n\r\n\n# Every Day is a New Opportunity\r\n\nWe go out every day and Allah (swt) gives us life, energy and new opportunities to come closer to Him. Imam Ibn Rajab, while commenting on this meaning, said the person who struggles to worship Allah and obeys Him is the one who frees himself, while the person who indulges in sins is the one who destroys himself.\r\n\n\r\n\nEvery morning, when people go out of their homes, they are either gaining reward or suffering losses. If they work for Allah and obey Him, they are winners; but if they violate the rules of Allah and disobey Him, then they gain nothing but loss after loss.\r\n\n\r\n\n# Conclusion\r\n\nThis hadith guides us in how to gain great rewards in our lives and also how to save ourselves from Allah's punishment. Practicing the acts of purification, dhikr, prayer, charity, and many other deeds are important ways to free oneself from the punishment of Allah.",video:"https://youtube.com/embed/ZXWZXrl9jI8",slug:"23-hastening-to-do-good"},{title:"The Forbiddance of Oppression",hadith_count:"24",date:"2019-10-08T03:56:13.998Z",hadith_source:'عÙÙÙ Ø£ÙØ¨ÙÙ Ø°ÙØ±Ù٠اÙÙØºÙÙÙØ§Ø±ÙÙÙÙ Ø±ÙØ¶ÙÙ٠اÙÙÙ٠عÙÙÙÙ٠عÙÙ٠اÙÙÙÙØ¨ÙÙÙ٠صÙ٠اÙÙ٠عÙÙ٠٠سÙÙ
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Ù].',hadith_english:'On the authority of Abu Dharr Al-Ghafari, of the Prophet (peace be upon him) is that among the sayings he relates from his Lord is that He said:\r\n\n> "O My servants! I have forbidden oppression for Myself, and I have made it forbidden amongst you, so do not oppress one another. O My servants, all of you are astray except those whom I have guided, so seek guidance from Me and I shall guide you. O My servants, all of you are hungry except those whom I have fed, so seek food from Me and I shall feed you. O My servants, all of you are naked except those whom I have clothed, so seek clothing from Me and I shall clothe you. O My servants, you sommit sins by day and by night, and I forgive all sins, so seek forgiveness from Me and I shall forgive you. O My servants, you will not attain harming Me so as to harm Me, and you will not attain benefitting Me so as to benefit Me. O My servants, if the first of you and the last of you, and the humans of you and the jinn of you, were all as pious as the most pious heart of any individual amongst you, then this would not increase My Kingdom an iota. O My servants, if the first of you and the last of you, and the humans of you and the jinn of you, were all as wicked as the most wicked heart of any individual amongst you, then this would not decrease My Kingdom an iota. O My servants, if the first of you and the last of you, and the humans of you and the jinn of you, were all to stand together in one place and ask of Me, and I were to give everyone what he requested, then that would not decrease what I Possess, except what is decreased of the ocean when a needle is dipped into it. O My servants, it is but your deeds that I account for you, and then recompense you for. So he who finds good, let him praise Allah, and he who finds other than that, let him blame no one but himself."\r\n\n\\[Muslim]',commentary:"This hadith is a 'Hadith Qudsee', a Hadith where the Prophet (sas) narrated Allahâs (swt) words. This hadith stresses on the prohibition of all forms of injustice and oppression in Islam. It also encourages Muslims to seek guidance from Allah by means of supplication (du'a) and to rely solely on Allah, while highlighting Allahâs Glory and His inexhaustible treasures and bounties.\r\n\n\r\n\n# Unlawful Oppression\r\n\nWhen Allah (swt) said, âI have made oppression unlawful for Meâ, one might think of all the suffering, evil, and oppression that exists in the world. One might think, if Allah (swt) is Merciful, then why do these evil things occur? These things happen because Allah (swt) gave us free will and a choice to act according to what we think is right. We can deduce that it is human beings who choose to oppress one another, exercising their own free will.\r\n\n\r\n\nThe forbidden injustices can occur in many forms. The most extreme form of injustice is al-shirk, or associating partners with Allah. The second form is injustice towards one own self, by committing sins. The third form is injustice towards others, human beings, and other creations alike. Muslims should strive to avoid injustice, as it displeases Allah (swt) and warrants His severe punishment.\r\n\n# \r\n\n# Allah is the Source of Guidance\r\n\nAllah (swt) is the source of all guidance. None of us can give guidance. We may attempt to show people the right path, but the true guidance comes from Allah (swt) alone. Guidance is a great mercy and blessingfrom Allah (swt). This guid
50ance, in the form of the Qur'an, was revealed to us by Allah (swt) through His Messenger, Muhammad (sas). Allah (swt) showed us the right path to follow and warned us against Shaitan, who is our greatest enemy. Reciting Surah al-Fatihah every rakaâah reminds us of our extreme need for our Lord and His Guidance and Support.\r\n\n# \r\n\n# Allah is the Provider\r\n\nWhen it comes to material goods, Allah (swt) is the One who provides us with what we need: food, clothing, etc. The hadith shows the generosity of Allah (swt). The more we ask Him, the more He gives us. He wants us to come closer to Him by expressing our needs with humility. Allah (swt) said: \"Do not seek sustenance from anyone other than Me, for verily all those others from whom you might seek sustenance have themselves been provided for by Myself. So seek sustenance from me and I will provide for you\".\r\n\n\r\n\n# Allah is always willing to forgive us\r\n\nAlthough we are constantly committing sins, Allah is constant in His Mercy and forgiveness. The door of repentance is always open for all. Allah (swt) acknowledges our weaknesses. People are always subject to wrongdoings. They may neglect or delay performing obligations or indulge in sins, but Allah (swt) is Oft-Forgiving and His door is open to all wrongdoers. If we do something wrong at night, we should come back to Him in the morning and vice versa.\r\n\n\r\n\n# Allahâs Treasures and Bounties are Endless\n\nAllahâs treasures are inexhaustible, so do not let anyone think that what is with Allah will diminish by His giving. The Prophet (sas) has explained in another Hadith: \"Allah's Hand is Full; it is not diminished by His giving all of the day and the night. Have you not seen that your Lord has been giving ever since He created the Heavens and the Earth, and all that has not diminished what is in His Hand by the leastâ (Bukhari).\r\n\n\r\n\n# Accountability\r\n\nAt the end of the hadith, it is mentioned and stressed that everyone will be accountable for their deeds. Whoever finds a good record, he should be thankful to Allah and praise Him for that. Anyone who finds other than that, should not blame anyone except himself. This is a clear statement that shows the personal responsibility we have for our actions.\r\n\n\r\n\n# Conclusion\r\n\nIn many verses of the Qur'an and in the Hadiths of the Prophet (sas), the importance of expressing our need with humility to Allah (swt) is very clear. We should also constantly repent to him. Allah (swt) is The All Hearing, He will listen to us and accept our supplication and repentance. We seek of Him; His mercy, blessings and pleasure. The pleasure of Allah (swt) is our ultimate goal, without which we will indeed be among the unfortunate of creations. We ask Allah (swt) to count us among the winners, the ones who have earned His pleasure (Amin).",video:"https://youtube.com/embed/p3Iu5qC_t00",slug:"24-the-forbiddance-of-oppression"},{title:"The Value of Charity",hadith_count:"25",date:"2019-10-08T04:00:48.666Z",hadith_source:'عÙÙÙ Ø£ÙØ¨ÙÙ Ø°ÙØ±ÙÙ Ø±ÙØ¶ÙÙ٠اÙÙÙ٠عÙÙÙÙÙ:\n\n> "ÙÙØ§Ø³Ùا Ù
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Ù].',hadith_english:"On the authority of Abu Dharr (may Allah be pleased with him):\r\n\n\r\n\n> \"Some people from amongst the Companions of the Messenger of Allah (peace be upon him) said to the Prophet (peace be upon him), 'O Messenger of Allah, the affluent have made off with the rewards; they pray as we pray, they fast as we fast, and they give \\[much] in charity by virtue of their wealth.' He (peace be upon him) said, 'Has not Allah made things for you to give in charity? Truly every tasbeehah \\[saying subhan-Allah] is a charity, and every takbeerah \\[saying Allahu akbar] is a charity, and every tahmeedah \\[saying alhamdulillah] is a charity, and every tahleelah \\[saying la ilaha illAllah] is a charity. And commanding the good is a charity, and forbidding an evil is a charity, and in the sexual act of each one of you there is a charity.' They said, 'O Messenger of Allah, when one of us fulfills his sexual desire, will he have some reward for that?' He (peace be upon him) said: 'Do you not see that if he were to act upon it \\[his desire] in an unlawful manner, then he would be deserving of punishment? Likewise, if he were to act upon it in a lawful manner, then he will be deserving of a reward.'\"\r\n\n\\[Muslim]",commentary:"This hadith draws our attention to how the Companions sought to compete with one another for the hereafter and in seeking the reward of Allah (swt). The level of concern the C
50ompanions of the Prophet (sas) had to constantly seek opportunities to carry out good deeds is evident in this hadith. Although there is nothing wrong with wanting to be wealthy with the intention that we may give in charity and gain reward from Allah (swt), the Prophet (sas) directs our attention to how Allah (swt) has provided many ways a believer can give in charity regardless of oneâs situation in life. Remembering Allah (swt), benefitting others and performing acts in a permissible way are all considered charity. Our concern should be seeking the Pleasure of Allah (swt) in as many ways as possible.\n\n# \n\n# Charity in a Comprehensive Sense\n\nThis hadith contains a number of points. The first is that the Companions of the Prophet (sas) were always constant in their quest to figure out the best way to worship Allah (swt), how they can improve their relationship with Allah (swt), and how they can carry out more righteous actions. In this hadith, these Companions are looking at the situation where they felt limited in their ability to give in charity (these Companions are from amongst the poor of the companions). They pray and fast as the wealthy Companions do, but when it comes to charity they donât have the means to give as the rich do and come to the conclusion that the rich are beating them to attain good deeds in this regard.\n\nNote the things the Companions are focusing on. We often say Islam is not only about the acts of praying, fasting or giving charity. We say this so that people do not have a simplistic understanding of what Islam is. However, at the same time, we need to recognize that these acts are the foundations of spiritual development in Islam and are the foundations to increase in our closeness to Allah (swt). Because the Companions knew the importance of fasting, prayer and charity, they are telling the Prophet (sas) that these are the things that they focu
50s on, but are concerned that that the rich have an edge on them when it comes to charity. The Prophet (sas) tells these Companions that Allah (swt) has given them many avenues to do charity. The Prophet (sas) reminds them that actions such as making dhikr (saying Alhamdulilah, subhana Allah, Allahu Akbar, etc), enjoining in the good, forbidding the evil, giving good speech, and (in a different narration) spending on one's family are all considered as acts of charity.\n\nThe important concept taught by the Prophet (sas) is the expanded definition of what it means to be a charitable person. We often look at ourselves and think âhow can I be a charitable person? How can I be a person who has a spirit of giving and a spirit of compassion to those around me?â This hadith teaches us that it is not only through the giving of our wealth that we can achieve this. We see in another hadith that the Prophet (sas) expands our understanding of the definition of charity by saying that smiling is an act of charity and removing something from the road is charity and so on. Acting in a way that affects someone else in a positive way is considered as an act charity. All of these forms of charity are ways to get closer to Allah.\n\n# Expressing Things in a Permissible and Praiseworthy Way\n\nThe last point in this hadith is one that many people are shy to talk about but it deals with a concept rather than the particular act itself. There is something natural inside human beings towards the opposite gender and a natural tendency to desire affection and want to be loved. The Prophet (sas) tells his companions that there are two possibilities in how you can express that internal desire. Either you can express it in a way that is permissible or a way that is not. He (sas) is clarifying that as long as you express it in a way that is permissible, then that is also an act of charity and something you will be rewarded for. This is important because it changes the psychology of how we look at things. Many times when someone is told something is forbidden, the psychology of the person becomes âeverything in Islam is negativeâ. Just as there are some things that are not allowed, there are many more things that are allowed. As long as we put our efforts in that which is permissible and praiseworthy then we get rewarded for it as long as we are purposely staying away from what is forbidden.\n\n# True Appreciation from Allah\n\nWithin human beings there is a natural desire to be appreciated. However, we are taught that there are many different ways in which we can go about achieving this:\n\n* \n* You can be appreciated for doing bad things\n* You can be appreciated through seeking the appreciation of people\n* You can be appreciated by doing what you are supposed to do and know that Allah will recognize that good\n\nIt is more important to be appreciated by Allah than by the people. One of the consequences of doing what Allah wants from us is that we will be appreciated by people as well-but the beauty of it is that is merely a secondary consideration. The primary consideration is that obeying Allah (swt) to gain His love. When Allah loves us, as narrated in another hadith, He (swt) will tell Jebril (as) to love us and when Jebril (as) loves us then he will tell the other angels to love us and when they love us they will go and spread our love amongst the people on the earth. Within this example we see how to seek true popularity and true appreciation in a way that is praiseworthy and permissible according to the teaching of Islam.\n\n# Conclusion\n\nThe main message of this hadith is that many Companions were coming to the Prophet (sas) and saying they do not have the same opportunities as others when it comes to giving in charity. The Prophet (sas) corrects that understanding and expands on the definition of what it means to be a charitable person. There are many ways to worship Allah and gain His Pleasure and we should take advantage of all of these possibilities. If we do, then we will have the same potential to earn the reward of Allah (saw) as anyone else.",video:"https://youtube.com/embed/aheR2bk6h-o",slug:"25-the-value-of-charity"},{title:"What is Sadaqa?",hadith_count:"26",date:"2019-10-08T04:05:38.596Z",hadith_source:'عÙÙÙ Ø£ÙØ¨ÙÙ ÙÙØ±ÙÙÙØ±ÙØ©Ù Ø±ÙØ¶ÙÙ٠اÙÙÙ٠عÙÙÙÙÙ ÙÙØ§ÙÙ: ÙÙØ§ÙÙ Ø±ÙØ³ÙÙÙ٠اÙÙÙÙÙ٠صÙ٠اÙÙ٠عÙÙ٠٠سÙÙ
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Ù].',hadith_english:'Abu Hurairah (ra) reported that the Messenger of Allah (sas) said,\r\n\n\r\n\n> "Every joint of a person must perform a charity each day that the sun rises: to judge justly between two people is a charity. To help a man with his mount, lifting him onto it or hoisting up his belongings onto it, is a charity. And the good word is a charity. And every step that you take towards the prayer is a charity, and removing a harmful object from the road is a charity."\r\n\nRelated by Bukhari & Muslim',commentary:"This hadith elaborates on the different forms of charity. There are three hundred and sixty joints in the human body and charity is due upon each one as a form of gratitude to Allah (swt). Being able to be just between individuals, walking towards the masjid for prayer, and removing harmful objects from the road are all considered as acts of charity.\r\n\n\r\n\n# Fulfilling Gratitude Through Charity\r\n\nEvery personâs joints and bones have a responsibility on them every day. Thus, performing charity for this blessing extends into the concept of gratitude. Allah (swt) has given us many blessings, including our bones, our joints, and the way our body comes together. The fact that they do so in the most beautiful and amazing way means that there is charity due upon us. This charity is an act of gratitude for what Allah (swt) has given us. Gratitude is not something only said by the tongue or felt by the heart, but something that manifests itself in oneâs actions.\r\n\n\r\n\n# Reconciliation Between two People\r\n\nThe Prophet (sas) mentions in this hadith that to reconcile and be just between two people is an act of charity. This can sometimes be difficult because you might be in the middle of a conflict or situation and there are biased considerations because of the people involved. You might have relations or a responsibility to one or the other. Therefore, it becomes more difficult to be just. Maybe one person is ric
50her, one is more powerful, one is a friend, or even one might be from your country. However, putting aside these points and being just between people is an act of charity.\r\n\n\r\n\n# Assisting Individuals\r\n\nIn modern days, helping someone with âtheir animalâ is in relation to our cars. Acts such as opening the car door for a person or carrying something to their car is considered charity. As society spreads out even more and people become more distrustful of others, they may look at these actions as strange. However, as a general principle, if we see someone who could use some help, we should help them. If you can help individuals cross the street or carry some groceries for people, then do so. Keep in mind that this does not apply to strangers only. You should help your family and others you know as well. These are important etiquettes Sheikh Abdel Fattah Abu Ghuddah mentioned in his book, Islamic Manners. He mentions that the people that are the most beloved to you are the ones who are the most deserving of these manners. He also states that most people are lax with the ones they love but they should have the highest standard of character from you. Thus, to assist people is not only for strangers, but also for our families.\r\n\n\r\n\n# A Good Word is Charity\r\n\nSaying a good word is very powerful and can really positively change peopleâs lives, as well as their days, just as a bad word can have the opposite effect. Saying a good word is a powerful and noble thing that should be practiced. If we practice the art of saying the right thing at the right time, then eventually we can be that kind of person. If we practice saying whatever we want and whenever we feel like it, without any consideration of the consequences, then we will be that kind of person. Thus, we should seek to engage in saying good words.\r\n\n\r\n\n# Steps Towards the Prayer\r\n\nEvery step we take towards the prayer is considered an act of charity. In the modern context, every rotation of the tire or every bit of road that you cross in order to get to the masjid is an act of charity. This also takes care of the gratitude.\r\n\n\r\n\n# Clearing the Pathways\r\n\nThe last point mentioned in this hadith is that to remove something from the road is considered charity. This is more common than we might think, since there are things that fall onto the road all the time that we can easily remove. If you attend the masjid, a good thing you can do to remove harmful things from the pathway is to take the slippers and shoes out of the hallway. It is a good opportunity to get charity by clearing the pathways in the house of worship.\r\n\n\r\n\n# Conclusion\r\n\nThis hadith is another way that the Prophet (sas) is reminding us of gratitude to Allah (swt). He gives us multiple avenues by which we can show our gratitude and multiple avenues where we can be charitable. These include assisting people, saying something nice, clearing something harmful from the pathway, and more.",video:"https://youtube.com/embed/39KMoVqBwNM",slug:"26-what-is-sadaqa"},{title:"Righteousness is in Good Character",hadith_count:"27",date:"2019-10-08T04:23:42.791Z",hadith_source:'عÙÙ٠اÙÙÙÙÙÙÙØ§Ø³Ù بÙÙ٠سÙÙ
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ÙÙÙ \\[2/246] Ø¨ÙØ¥ÙسÙÙÙØ§Ø¯Ù ØÙسÙÙÙ.',hadith_english:"On the authority of an-Nawas bin Sam'an (may Allah be pleased with him), the Prophet (peace be upon him) said:\r\n\n\r\n\n> \"Righteousness is in good character, and wrongdoing is that which wavers in your soul, and which you dislike people finding out about.\"\r\n\n\\[Muslim]\r\n\n\r\n\nAnd on the authority of Wabisah bin Ma'bad (may Allah be pleased with him) who said,\r\n\n\r\n\n> \"I came to the Messenger of Allah (peace be upon him) and he (peace be upon him) said, 'You have come to ask about righteou
50sness.' I said, 'Yes.' He (peace be upon him) said, 'Consult your heart. Righteousness is that about which the soul feels at ease and the heart feels tranquil. And wrongdoing is that which wavers in the soul and causes uneasiness in the breast, even though people have repeatedly given their legal opinion \\[in its favour].'\"\r\n\nA good hadeeth transmitted from the musnads of the two imams, Ahmed bin Hambal and Al-Darimi, with a good chain of authorities.",commentary:"# Righteousness âBirâ is in Good Character\r\n\n\"Righteousness (al-Bir) is in good character,\" is a statement of the Prophet (saws) that points to good character being the greatest characteristic of Bir. Bir is what encourages people to perform righteous actions, and is associated with Al-Abraar - righteous, pious people who are obedient to Allah (swt).\r\n\n\r\n\nBir encompasses many characteristics: justice in oneâs dealings, kindness, consideration in oneâs endeavors, being generous in offering help, as well as other traits of the believers whom Allah (swt) has described by saying:\r\n\n\r\r\n\nØ¨ÙØ³ÙÙ
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Ù Ù±ÙÙÙÙÙ°Ø±ÙØ«ÙÙÙÙ (10)\n\n\n\n_\"Successful indeed are the believers. Those who offer their Salat with all solemnity and full submissiveness. And those who turn away from Al-Laghuw (dirty, false, evil, vain talk). And those who pay the Zakat. And those who guard their chastity. Except from their wives or (the captives and slaves) that their right hands possess, for then, they are free from blame; but whoever seeks beyond that, then those are the transgressors; those who are faithfully true to their Amanat (all the duties which Allah has ordained, honesty, trusts, etc.) and to their covenants; and those who strictly guard their (five compulsory congregational) Salawat (prayers) (at their fixed stated hours). These are indeed the inheritors \\[of Paradise].\" \\[Surah al-Mu'minoon, 23:1-10]_\r\n\n\r\n\nWhoever is unsure of his condition, he should measure these characteristics within himself; if he finds in himself these good qualities, then this is a sign of possessing good character. If he finds that he does not possess any of these characteristics, this is a sign of bad character. If he finds only some of them, then he should strive to retain what he possesses and to obtain what he does not.\r\n\n# \r\n\n# Sin is What Wavers or Trembles Your Soul\r\n\nSin causes aversion or dislike in the heart; it is that thing which wavers in the breast, and the individual hates that people should come to know of it. The commentators of this hadith stress that the 'people' referred to in this hadith are respected and righteous people. Ustadh Jamaludin Zarabozo states that in this hadith, the Prophet (saws) gave very important signs of sin. The first one is an internal sign within the human being: a feeling of aversion in the soul with respect to the particular act. The second sign also involves internal feelings, but deals with the outward reaction to the act itself: sin causes a wholesome soul to be uneasy and troubled. These signs occur because a person is naturally disposed to favor what leads to positive results and avoid what leads to negative results.\r\n\n\r\n\n# Consult Your Heart\r\n\nAllah has created us with a pure, innate disposition that is called fitra. This means to love the truth and the good, and to hate falsehood and evil. Consequently, good believers with pure fitra should never confuse truth with fal
50sehood.\r\n\n\r\n\nTo develop the capacity of knowing right from wrong in your heart, you have to realize that whatâs good in your heart can be affected by what you consume in terms of ideas and knowledge. So the more you know about the Prophet (sas) - who he was, how he acted in different situations - the more you will be able to distinguish right from wrong. Get to know the Prophet (sas) so you know how he will act in any context.\r\n\n\r\n\nThe second hadith guides us to consult our heart regarding doubtful matters. If the heart is tranquil, that implies that it has bir or righteousness. If the heart is not tranquil when approaching an act, one should abstain from carrying out the act or doubtful matter. However, it should be noted that fitra is subject to corruption and can be spoiled due to the influence of a bad environment - a person may start to like and appreciate what is bad or evil, and dislike truth and goodness. Here, the heart is diseased or even dead. Such a person cannot use his heart as a measure to judge what is good and bad because the fitra is already corrupted.\r\n\n\r\n\nProphet Muhammad (sas) said even if other people over and over again give their opinion, yet you still have that feeling in your heart, even with their badgering or reassurance, your fitra is what is giving you that feeling and that is a sign of what you should do. The fact that they keep pushing you, and your soul still waivers, is proof that this is something wrong. Even if youâre uneasy and the thing you were considering turns out to be permissible, itâs best to follow your heart in that gray area.\r\n\n\r\n\n# The Internal Controlling and Guiding System\r\n\nThese two ahadith reveal a significant aspect of Islam: our internal guiding system. This system is established as a result of several factors:\r\n\n\r\n\n* The pure fitra (natural disposition). Allah created everybody with a pure fitra, not just Muslims. The Prophet (sas) mentions many factors in the environment that play an influential role in subjecting the fitra to corruption.\r\n* The realization of tawhid (Oneness of Allah). This means practicing all the essentials of tawhid like loving Allah, seeking His Help as the only refuge, depending on Him (tawakul), asking for His Mercy, and many other essentials associated with the idea of tawhid.\r\n* Adhering to shari'ah instructions.\r\n* Seeking knowledge.\r\n* Tazkiyah and tarbiyah - that is the purification of the soul and the heart of the Muslim.\r\n\nThese factors, along with many others, are interrelated and lead to the establishment of the internal controlling system. However, this system needs to be 'updated' and 'upgraded' regularly by educators and da'ies. It is very important that educators and da'ies pay attention to the individual's and the community's built-in system. They have to create awareness about contemporary challenges. They should plan future strategies to deal with such challenges.\r\n\n\r\n\nOnly through such proper reconstruction of the consciousness can we be certain about the validity and effectiveness of the internal controlling system. Muslims need to be aware of this fact, and activate their system in order to be sensitive towards doubtful acts and sinful matters. Unless this system is 'upgraded', the person may not act in the right way. It is like installing 'anti-virus software' within ourselves: with such software in place, our internal system will prevent 'viruses', i.e. bad/evil acts, from entering our thoughts or hearts.",video:"https://youtube.com/embed/9uHj70xcWk4",slug:"27-righteousness-is-in-good-character"},{title:"The Obligation of Following the Sunnah",hadith_count:"28",date:"2019-10-08T04:25:13.183Z",hadith_source:'عÙÙÙ Ø£ÙØ¨ÙÙ ÙÙØ¬ÙÙØÙ Ø§ÙÙØ¹ÙØ±ÙØ¨Ùاض٠بÙÙÙ Ø³ÙØ§Ø±ÙÙÙØ©Ù Ø±ÙØ¶ÙÙ٠اÙÙÙ٠عÙÙÙÙÙ ÙÙØ§ÙÙ:\n\n> "ÙÙØ¹ÙظÙÙÙØ§ Ø±ÙØ³ÙÙÙ٠اÙÙÙÙÙ٠صÙ٠اÙÙ٠عÙÙ٠٠سÙÙ
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:266] ÙÙÙÙØ§ÙÙ: ØÙدÙÙØ«Ù ØÙسÙÙÙ ØµÙØÙÙØÙ.',hadith_english:'It was narrated on the authority of Abu Najih al-Irbad bin Sariyah (ra) who s
50aid:\r\n\n\r\n\n> "The Messenger of Allah (sas) delivered an admonition that made our hearts fearful and our eyes tearful. We said, "O Messenger of Allah, it is as if this were a farewell sermon, so advise us." He said, "I enjoin you to have Taqwa of Allah and that you listen and obey, even if a slave is made a ruler over you. He among you who lives long enough will see many differences. So for you is to observe my Sunnah and the Sunnah of the rightly-principled and rightly-guided successors, holding on to them with your molar teeth. Beware of newly-introduced matters, for every innovation (bid\'ah) is an error."\r\n\n(Abu Dawud & Al-Tirmidhi, who says it is an authentic hadith - hasan saheeh)',commentary:"# Introduction\r\n\nIt was the practice of the Prophet (sas) to give admonition to his companions from time to time, however, without burdening or boring them. The Prophet (sas) was very eloquent. Ibn Rajab points out the characteristics of the Prophet's speeches and admonitions: brief, concise, and conveyed in beautiful understandable manner. He (sas) had the ability to deliver a very powerful message in a very impactful manner. That is why his companions said that their hearts became fearful and their eyes became tearful. When the companions experienced that, their response was to ask him for advice because this sermon seemed like a farewell sermon.\r\n\n\r\n\n# Having Taqwa of Allah\r\n\nThe Prophet (sas) told his companions \"I enjoin you to have Taqwa of Allahâ. Having Taqwa means is to have this God consciousness and awareness of God in all affairs. Having Taqwa is a pinnacle issue. If someone is able to have God consciousness in all of their affairs then they will be able to live the life of righteousness, devotion and submission to the teachings of Islam.\r\n\n\r\n\n# Listening and Obeying the Rulers\r\n\nThe Prophetâs second advice was âthat you listen and obey, even if a slave is made a ruler over you.â The Prophet (sas) emphasizes on the importance and respect for order. Listening and obeying will lead to better management of the affairs of the community, of peace and unity. However, the hadith lays a fact that rightly-guided leadership will be the first Islamic concept to be violated. The Prophet (sas) is informing us that the leadership will become corrupt, and will be given to other than its rightful owners. Also He informed us the leadership might be given to a slave. So if this were to occur then still listen and obey, in order to secure the lesser of two evils, which are putting up with a Ruler who rules without right, or bringing about chaos and a great fitnah through revolt.\r\n\n\r\n\n# Adhering to the Sunnah\r\n\nThe Prophetâs third advice was âobserve my Sunnah and the Sunnah of the rightly-principled and rightly-guided successors.â The Prophet (sas) informed his companions of that which was to occur after him of differences and the spreading of evil. Not only he warned them about these evils but he also gave them the advice on how to face them. Following the Sunnah of the Prophet (sas) is the key to facing all evils. When the prophet says follow my Sunnah he is saying follow my way, and his way is how the Qurâan should be applied in real life.\r\n\n\r\n\nThe Prophet's (sas) actions may be classified as follows:\r\n\n1. Those that is specific to the Prophet (sas), such as continuous fasting (wisal).\r\n2. Actions that are related to the culture of his time, such as the turban, keeping long hair or using a walking stick.\r\n3. Actions resulting from spontaneous or haphazard actions. For example, the Prophet, (sas), used to stop at particular places during a journey or take a certain route for a journey.\r\n4. Actions that the Prophet, (sas) performed intentionally for the purpose of ibadah.\r\n\nScholars state that Muslims are only obliged to follow the last type of action. Note:\r\n\n\r\n\nAn act is considered an ibadah if there are authentic hadiths mentioning that the act is an ibadah, or that it will be rewarded, or that the one who does it is praised, or that the one who does not perform it is blamed or cursed or will be punished.\r\n\n\r\n\nThe Prophet (sas) also ordered his companions to hold on to the Sunnah of the rightly-principled and rightly-guided that will come after him (sas). The Prophet (sas) asked us to follow them because he (sas) knows that there are new issues and situations that will arise. That is
50why we have to seek the guidance from people who are known to be righteous, people who are known to follow the Sunnah of the Prophet and people who are able to give sound Fatwas in light of the Qurâan and Sunnah.\r\n\n\r\n\n# Beware of Newly-Introduced Matters, for every Innovation (bid'ah) is an Error\r\n\nThe Prophet (sas) here is talking about the innovations that have to do with worship and the teachings of Islam. The innovations that are rejected are rejected because they are acts of worship that truly doesnât have any foundations in the teachings of Islam. These acts will lead one after another to distortion of the faith and will lead people to worshiping in ways that are not acceptable.\r\n\n\r\n\nNewly invented matters are of two types:\r\n\n\r\n\n1. That matter which has no basis in the Sharee'ah, and this is baatil \\[rejected] and blameworthy.\r\n2. That matter which has a parallel or similarity in the Sharee'ah, then this is not blameworthy.\r\n\nThis is because the words 'newly invented matter' and 'bid'ah' are not deemed blameworthy purely on the basis of the words themselves, but due to their indicating opposition to the Sunnah and calling towards misguidance. So someimes they are not considered to be unrestrictedly wrong. For example, 'Umar (rAa) reinstated the Taraaweeh Prayer and said \"What an excellent bid'ah is this.\" The Prophet (sas) had led the Taraaweeh Prayer in congregation for a few days, but then discontinued it due to his fear that the people would think it obligatory. This condition remained throughout the Khilaafah of Abu Bakr (rAa), until 'Umar (rAa) restarted what the Prophet (sas) had already laid a precedent for.\r\n\n\r\n\nSummary\r\n\n* That the first thing advised is to fear Allaah (ie to have taqwaa)\r\n* That obedience is due to the rulers, no matter who becomes so (as long he fulfills its conditions)\r\n* That there will be controversy and difference of opinion after the Messenger (sas)\r\n* That in all cases of difference it is obligatory to stick to the Sunnah, the way of the Messenger (sas) and to the way of the Sunnah of the rightly-principled and rightly-guided\r\n* That one must be extremely careful about new things in the Deen\r\n* That one must ensure that everything that one does as part of his religion indeed has proof for it in the Qur'an and Sunnah",video:"https://youtube.com/embed/XvaDptZX4Aw",slug:"28-the-obligation-of-following-the-sunnah"},{title:"Means of Goodness",hadith_count:"29",date:"2019-10-08T04:28:32.296Z",hadith_source:'عÙÙÙ Ù
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:2616] ÙÙÙÙØ§ÙÙ: ØÙدÙÙØ«Ù ØÙسÙÙÙ ØµÙØÙÙØÙ.',hadith_english:"On the authority of Muadh bin Jabal (may Allah be please with him) who said:\r\n\n> I said, 'O Messenger of Allah, tell me of an act which will take me into Paradise and will keep me away from the Hellfire.' He (peace be upon him) said, 'You have asked me about a great matter, yet it is easy for him for whom Allah makes it easy. Worship Allah without associating any partners with Him; establish the prayer; pay the Zakah; fast in Ramadan; and make the pilgrimage to the House.'\r\n>\n> \"Then he (peace be upon him) said, 'Shall I not guide you towards the means of goodness? Fasting is a shield, charity wipes away sin as water extinguishes fire, and the praying of a man in the depths of the night.' Then he (peace be upon him) recited: '\\[Those] who forsake their beds, to invoke their Lord in fear and hope, and they spend (charity in Allah's cause) out of what We have bestowed on them. No person knows what is kept hidden for them of joy as a reward for what they used to do' \\[as-Sajdah, 16-17].\r\n>\n> \"Then he (peace be upon him) said, 'Shall I not inform you of the head of the matter, its pillar and its peak?' I said, 'Yes, O Messenger of Allah.' He (peace be upon him) said, 'The head of the matter is Islam, its pillar is the prayer and its peak is jihad.' Then he (peace be upon him) said, 'Shall I not tell you of the foundation of all of that?' I said, 'Yes, O Messenger of Allah.' So he took hold of his tongue and said, 'Restrain this.' I said, 'O Prophet of Allah, will we be taken to account for what we say
50with it?' He (peace be upon him) said, 'May your mother be bereaved of you, O Muadh! Is there anything that throws people into the Hellfire upon their faces, or on their noses, except the harvests of their tongues?'\r\n\n\\[Tirmidhi]",commentary:e,video:"https://youtube.com/embed/x7FDYgk-ezA",slug:"29-means-of-goodness"},{title:"Islam is Built Upon Five",hadith_count:"3",date:"2019-10-07T19:22:41.609Z",hadith_source:'عÙÙÙ Ø£ÙØ¨ÙÙ Ø¹ÙØ¨ÙØ¯Ù Ø§ÙØ±ÙÙØÙÙ
ÙÙÙ Ø¹ÙØ¨Ùد٠اÙÙÙÙÙ٠بÙÙ٠عÙÙ
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ÙØ¶ÙاÙÙ".\r\n\n\\[رÙÙÙØ§Ù٠اÙÙØ¨ÙØ®ÙØ§Ø±ÙÙÙÙ]\rØ \\[ÙÙÙ
ÙØ³ÙÙÙÙ
Ù].',hadith_english:"On the authority of Abdullah ibn Umar ibn Al-Khattab (may Allah be pleased with him) who said: I heard the Messenger of Allah (peace be upon him) say:\n\n> Islam has been built on five \\[pillars]: testifying that there is no god but Allah and that Muhammad is the Messenger of Allah, performing the prayers, paying the Zakah, making the pilgrimage to the House, and fasting in Ramadan.\n\n\\[Bukhari & Muslim]",commentary:"_Written commentary compiled by volunteers utilizing Sh. Jamaal Diwan's audio commentary above and English translation of Ibn Daqiq Al-Id's commentary on The Forty Hadith of Imam al-Nawawi._\n\nThis hadith focuses on the five pillars of Islam. The Prophet (sas) describes the foundations of Islam as having been âbuilt upon five.â These foundational actions are either of the tongue, heart or otherwise.\n\nImagine a home above the ocean, with five pillars that reach to the ground to support the home above. That is the imagery that comes to mind when the Prophet (sas) talks about these five aspects upon which Islam is built.\n\n\n\n# 1. Shahadah: The Declaration of Faith\n\nThe Shahadah is a beautiful, profound, yet simple statement which brings one into Islam. All the person has to say is: âLa ilaha illa Allah, Muhammad rasulAllah.â âI bear witness that there is no deity worthy of worship but God, and I bear witness that Muhammad is the Messenger of God.â\n\n\n\nThese few words in themselves are very powerful and sometimes we donât realize that. We think about all the details in Islam, all of the sayings of the Prophet (pbuh), and many times we forget the Quran. Sometimes we become concerned about legal rulings and we forget that âLa ilaha illa Allah Muhammad rasul Allahâ is really the foundation of everything. It is an absolute commitment to worship nothing other than Allah and to put all of oneâs reliance on Allah, and to follow the Prophet (pbuh) as His Messenger, who was sent to mankind to embody the divine message just as other Prophets before Him.\n\n\n\n# 2. Establishing Prayer\n\nThe second pillar of Islam, after the declaration of faith, is the establishment of prayer. It is very interesting terminology that is used in âthe establishment of prayer.â The verb used in Arabic implies effort. The verb is âto establish,â as if one is making something stand. Essentially you are making something stand, so you are making your prayer stand, you are making the prayer happen; you are pushing it to a curve, you are sticking with it, and you are leaning upon it. It is also a foundation for your relationship with Allah.\n\nIt is important that we make the effort and we put forth the proper means in order to pray our prayers on time. One of the easiest effort is to make the intention to always make the prayers at the beginning of their time.\n\n\n\n# 3. Paying the Zakaah (Obligatory Charity)\n\nThe third pillar of Islam is foundational. Allah (swt) describes the believers in Surah Al-Muâminun as those who observe and establish the institution of Zakaah in society:\n\nâAnd they who are observant of Zakah.â (The Quran 23:4)\n\nAllah has made it obligatory on the Muslims to pay a certain percentage , 2.5%, in Zakaah when their wealth exceeds a minimum amount and a year has passed since that amount has been accumulated. It could be gold, silver, or any sort of wealth.\n\n\n\n# 4. Making Pilgrimage to the House of Allah (Hajj)\n\nHajj is to make pilgrimage to the house of Allah, the Kabah, in Mecca to perform the traditional rights that were performed by the Prophet (sas). Hajj is one of the most beautiful human experiences and one of the greatest migrations on earth. It is absolutely incredible to experience the unity of millions of Muslims making pilgrimage to the Kaaba from every corner of the world.\n\n\n\n# 5. Fasting the Month of Ramadan\n\nâOh you who believe, fasting is prescribed upon you, as it was prescribed to those before you, that you may attain God-consciousness (taqwa)â (The Quran 2:183)",video:"https://youtube.com/embed/diKrKnUqdnQ",slug:"3-islam-is-built-upon-five"},{title:"Do Not Neglect the Religious Obligations",hadith_count:"30",date:"2019-10-08T04:31:00.581Z",hadith_source:'عÙÙÙ Ø£ÙØ¨ÙÙ Ø«ÙØ¹ÙÙÙØ¨Ùة٠اÙÙØ®ÙØ´ÙÙÙÙÙÙ Ø¬ÙØ±ÙØ«ÙÙÙ
٠ب٠ÙÙØ§Ø´Ùر Ø±ÙØ¶ÙÙ٠اÙÙÙ٠عÙÙÙÙ٠عÙÙÙ Ø±ÙØ³ÙÙÙ٠اÙÙÙÙÙ٠صÙ٠اÙÙ٠عÙÙ٠٠سÙÙ
ÙÙØ§Ù:\n\n> "Ø¥ÙÙ٠اÙÙÙÙÙÙ ØªÙØ¹ÙاÙÙÙ ÙÙØ±Ùض٠ÙÙØ±ÙØ§Ø¦ÙØ¶Ù ÙÙÙÙØ§ ØªÙØ¶ÙÙÙÙØ¹ÙÙÙÙØ§Ø ÙÙØÙØ¯ÙÙ ØÙدÙÙØ¯Ùا ÙÙÙÙØ§ ØªÙØ¹ÙØªÙØ¯ÙÙÙÙØ§Ø ÙÙØÙØ±ÙÙÙ
Ù Ø£ÙØ´ÙÙÙØ§Ø¡Ù ÙÙÙÙØ§ تÙÙÙØªÙÙÙÙÙÙÙÙØ§Ø ÙÙØ³ÙÙÙØªÙ عÙÙÙ Ø£ÙØ´Ù
50ÙÙØ§Ø¡Ù Ø±ÙØÙÙ
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٠غÙÙÙØ±Ù ÙÙØ³ÙÙÙØ§ÙÙ ÙÙÙÙØ§ ØªÙØ¨ÙØÙØ«ÙÙØ§ عÙÙÙÙÙØ§".\r\n\nØÙدÙÙØ«Ù ØÙسÙÙÙØ رÙÙÙØ§ÙÙ Ø§ÙØ¯ÙÙØ§Ø±ÙÙÙØ·ÙÙÙÙÙ Ù"Ù٠سÙÙÙ" \\[4/184]Ø ÙÙØºÙÙÙØ±ÙÙÙ.',hadith_english:"On the authority of Jurthum bin Nashir (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) said:\r\n\n\r\n\n> Verily Allah the Almighty has laid down religious obligations (fara'id), so do not neglect them. He has set boundaries, so do not overstep them. He has prohibited some things, so do not violate them; about some things He was silent, out of compassion for you, not forgetfulness, so seek not after them.\r\n\n\\[Daraqutni]",commentary:e,video:"https://youtube.com/embed/l3trUoF57W8",slug:"30-do-not-neglect-the-religious-obligations"},{title:"The Reality of Zuhd (Asceticism)",hadith_count:"31",date:"2019-10-08T04:34:08.001Z",hadith_source:'عÙÙÙ Ø£ÙØ¨Ù٠اÙÙØ¹ÙبÙÙØ§Ø³Ù سÙÙÙÙ٠بÙÙÙ Ø³ÙØ¹ÙØ¯Ù Ø§ÙØ³ÙÙØ§Ø¹ÙدÙÙÙ Ø±ÙØ¶ÙÙ٠اÙÙÙ٠عÙÙÙÙÙ ÙÙØ§ÙÙ: \n\n> Ø¬ÙØ§Ø¡Ù Ø±ÙØ¬ÙÙ٠إÙÙ٠اÙÙÙÙØ¨ÙÙÙ٠صÙ٠اÙÙ٠عÙÙ٠٠سÙÙ
ÙÙÙÙØ§ÙÙ: ÙÙØ§ Ø±ÙØ³ÙÙÙ٠اÙÙÙÙ! دÙÙÙÙÙÙ٠عÙÙÙ٠عÙÙ
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ÙØ§ عÙÙÙØ¯Ù اÙÙÙÙØ§Ø³Ù ÙÙØÙØ¨ÙÙ٠اÙÙÙÙØ§Ø³Ù" .\r\n\nØØ¯ÙØ« ØØ³ÙØ Ø±ÙÙÙØ§Ù٠ابÙÙÙ Ù
ÙØ§Ø¬ÙÙÙ \\[رÙÙ
:4102]Ø ÙÙØºÙÙÙØ±ÙÙÙ Ø¨ÙØ£ÙØ³ÙØ§ÙÙÙØ¯Ù ØÙسÙÙÙØ©Ù.',hadith_english:'On the authority of Sahl bin Sa\'ad al-Sa\'idi (may Allah be pleased with him) who said:\r\n\n\r\n\n> A man came to the Prophet (peace be upon him) and said: "O Messenger of Allah, direct me to an act which, if I do it, \\[will cause] Allah to love me and the people to love me." So he (peace be upon him) said, "Renounce the world and Allah will love you, and renounce what people possess and the people will love you."\r\n\n\\[Ibn Majah]',commentary:e,video:"https://youtube.com/embed/3wDWWSdtD98",slug:"31-the-reality-of-zuhd-asceticism"},{title:"No Harming nor Reciprocating Harm",hadith_count:"32",date:"2019-10-08T04:35:07.856Z",hadith_source:'عÙÙÙ Ø£ÙØ¨ÙÙ Ø³ÙØ¹ÙÙØ¯Ù Ø³ÙØ¹Ùد٠بÙÙÙ Ù
ÙØ§ÙÙÙ٠بÙÙ٠سÙÙÙØ§Ù٠اÙÙØ®ÙØ¯ÙØ±ÙÙÙ Ø±ÙØ¶ÙÙ٠اÙÙÙ٠عÙÙÙÙ٠أÙÙÙÙ Ø±ÙØ³ÙÙÙ٠اÙÙÙÙÙ٠صÙ٠اÙÙ٠عÙÙ٠٠سÙÙ
ÙÙØ§ÙÙ:\n\n> " ÙÙØ§ Ø¶ÙØ±Ùر٠ÙÙÙÙØ§ Ø¶ÙØ±ÙارÙ" .\r\n\nØÙدÙÙØ«Ù ØÙسÙÙÙØ رÙÙÙØ§Ù٠ابÙÙÙ Ù
ÙØ§Ø¬ÙÙÙ \\[راجع رÙÙ
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ÙØ§ÙÙÙÙ \\[2/746] ÙÙÙ "اÙÙÙ
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ÙØ±Ù٠بÙÙÙ ÙÙØÙÙÙ٠عÙÙÙ Ø£ÙØ¨ÙÙÙ٠عÙÙ٠اÙÙÙÙØ¨ÙÙÙ٠صÙ٠اÙÙ٠عÙÙ٠٠سÙÙ
Ù
ÙØ±ÙسÙÙÙØ§Ø ÙÙØ£ÙسÙÙÙØ·Ù Ø£ÙØ¨Ùا Ø³ÙØ¹ÙÙØ¯ÙØ ÙÙÙÙÙÙ Ø·ÙØ±ÙÙÙ ÙÙÙÙÙÙÙÙ Ø¨ÙØ¹ÙضÙÙÙØ§ Ø¨ÙØ¹ÙØ¶ÙØ§.',hadith_english:"It was related on the authority of Abu Sa'id Sa'd bin Malik bin Sinan al-Khudri (ra) that the Messenger of Allah (sas) said:\r\n\n\r\n\n> There should be neither harming nor reciprocating harm.\r\n\n(A excellent hadith which Ibn Majah, Al-Daraqutni and others related as of sound isnad, but which Malik related in his Muwatta' as of broken isnad, from 'Amr bin Yahya, from his father, from the Prophet (sas) but dropping (the name of) Abu Sa'id. This hadith has lines of transmission which strengthen one another (so that it may be regarded as of sound isnad).)",commentary:e,video:"https://youtube.com/embed/eYNDlDOx8kc",slug:"32-no-harming-nor-reciprocating-harm"},{title:"The Onus of Proof is on the Claimant and The Taking of an Oath is on the Denier",hadith_count:"33",date:"2019-10-08T04:36:59.310Z",hadith_source:'عÙÙ٠ابÙÙÙ Ø¹ÙØ¨ÙÙØ§Ø³Ù Ø±ÙØ¶ÙÙ٠اÙÙÙÙÙ٠عÙÙÙÙÙÙ
ÙØ§ Ø£ÙÙÙÙ Ø±ÙØ³ÙÙÙ٠اÙÙÙÙÙ٠صÙ٠اÙÙ٠عÙÙ٠٠سÙÙ
ÙÙØ§ÙÙ:\n\n> "ÙÙÙÙ ÙÙØ¹ÙØ·Ù٠اÙÙÙÙØ§Ø³Ù Ø¨ÙØ¯ÙعÙÙÙØ§ÙÙÙ
Ù ÙÙØ§Ø¯ÙÙØ¹ÙÙ Ø±ÙØ¬ÙاÙ٠أÙÙ
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ÙÙ٠أÙÙÙÙÙØ±Ù" .\r\n\nØÙدÙÙØ«Ù ØÙسÙÙÙØ رÙÙÙØ§Ù٠اÙÙØ¨ÙÙÙÙÙÙÙÙÙ \\[ÙÙ"Ø§ÙØ³ÙÙ" 10/252]Ø ÙÙØºÙÙÙØ±ÙÙÙ ÙÙÙÙØ°ÙØ§Ø ÙÙØ¨ÙØ¹ÙØ¶ÙÙÙ ÙÙÙ "Ø§ÙØµÙÙØÙÙØÙÙÙÙÙ".',hadith_english:"On the authority of Ibn Abbas (may Allah be pleased with him), that the Messenger of Allah (peace be upon him) said:\r\n\n> Were people to be given everything that they claimed, men would \\[unju
50stly] claim the wealth and lives of \\[other] people. But, the onus of proof is upon the claimant, and the taking of an oath is upon him who denies.\r\n\n\\[Baihaqi]",commentary:e,video:"https://youtube.com/embed/AEU9l09BDEc",slug:"33-the-onus-of-proof-is-on-the-claimant-and-the-taking-of-an-oath-is-on-the-denier"},{title:"Forbidding Evil with the Hands, Speech, and Heart",hadith_count:"34",date:"2019-10-08T04:38:39.751Z",hadith_source:'عÙÙÙ Ø£ÙØ¨ÙÙ Ø³ÙØ¹ÙÙØ¯Ù اÙÙØ®ÙØ¯ÙØ±ÙÙÙ Ø±ÙØ¶ÙÙ٠اÙÙÙ٠عÙÙÙÙÙ ÙÙØ§Ù٠سÙÙ
ÙØ¹Ùت Ø±ÙØ³ÙÙÙ٠اÙÙÙÙÙ٠صÙ٠اÙÙ٠عÙÙ٠٠سÙÙ
ÙÙÙÙÙÙÙ:\n\n> "Ù
ÙÙÙ Ø±ÙØ£ÙÙ Ù
ÙÙÙÙÙÙ
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Ù ÙÙØ³ÙØªÙØ·Ùع٠ÙÙØ¨ÙÙÙØ³ÙاÙÙÙÙØ ÙÙØ¥ÙÙÙ ÙÙÙ
Ù ÙÙØ³ÙØªÙØ·Ùع٠ÙÙØ¨ÙÙÙÙÙØ¨ÙÙÙØ ÙÙØ°ÙÙÙÙÙ Ø£ÙØ¶ÙعÙÙ٠اÙÙØ¥ÙÙÙ
ÙØ§ÙÙ" .\r\n\n\\[رÙÙÙØ§ÙÙ Ù
ÙØ³ÙÙÙÙ
Ù].',hadith_english:"On the authority of Abu Saâeed al-Khudree (ra) who said: I heard the Messenger of Allah (saw) say, \n\n> âWhoso- ever of you sees an evil, let him change it with his hand; and if he is not able to do so, then \\[let him change it] with his tongue; and if he is not able to do so, then with his heart â and that is the weakest of faith.â\r\n\n\\[Muslim]",commentary:e,video:"https://youtube.com/embed/u_vYq-H8wS4",slug:"34-forbidding-evil-with-the-hands-speech-and-heart"},{title:"Brotherhood in Islam",hadith_count:"35",date:"2019-10-08T04:41:32.497Z",hadith_source:'عÙÙÙ Ø£ÙØ¨ÙÙ ÙÙØ±ÙÙÙØ±ÙØ©Ù Ø±ÙØ¶ÙÙ٠اÙÙÙ٠عÙÙÙÙÙ ÙÙØ§ÙÙ: \n\n> ÙÙØ§ÙÙ Ø±ÙØ³ÙÙÙ٠اÙÙÙÙÙ٠صÙ٠اÙÙ٠عÙÙ٠٠سÙÙ
" ÙÙØ§ ØªÙØÙØ§Ø³ÙدÙÙØ§Ø ÙÙÙÙØ§ تÙÙÙØ§Ø¬ÙØ´ÙÙØ§Ø ÙÙÙÙØ§ ØªÙØ¨ÙØ§ØºÙØ¶ÙÙØ§Ø ÙÙÙÙØ§ ØªÙØ¯ÙØ§Ø¨ÙØ±ÙÙØ§Ø ÙÙÙÙØ§ ÙÙØ¨ÙØ¹Ù Ø¨ÙØ¹ÙضÙÙÙÙ
٠عÙÙÙ٠بÙÙÙØ¹Ù Ø¨ÙØ¹ÙØ¶ÙØ ÙÙÙÙÙÙÙÙØ§ Ø¹ÙØ¨Ùاد٠اÙÙÙÙÙ٠إخÙÙÙØ§ÙÙØ§Ø اÙÙÙ
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ÙØ±ÙÙØ§ØªÙØ Ø¨ÙØÙØ³Ùب٠اÙ
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ÙÙÙ ÙÙÙ
ÙØ§ÙÙÙÙ ÙÙØ¹ÙØ±ÙØ¶ÙÙÙ" .\r\n\n\\[رÙÙÙØ§ÙÙ Ù
ÙØ³ÙÙÙÙ
Ù].',hadith_english:" On the authority of Abu Hurayrah (ra) who s
50aid:\r\n\n\r\n\n> The Messenger of Allah (saw) said, âDo not envy one another, and do not inflate prices for one another, and do not hate one another, and do not turn away from one another, and do not undercut one another in trade, but \\[rather] be slaves of Allah and brothers \\[amongst yourselves]. A Muslim is the brother of a Muslim: he does not oppress him, nor does he fail him, nor does he lie to him, nor does he hold him in contempt. Taqwa (piety) is right here \\[and he pointed to his chest three times]. It is evil enough for a man to hold his brother Muslim in contempt. The whole of a Muslim is inviolable for another Muslim: his blood, his property, and his honour.â\r\n>\n> \r\n\n \r\n\n\r\n\n\\[Muslilm]",commentary:e,video:"https://youtube.com/embed/fNkEWk0tsLg",slug:"35-brotherhood-in-islam"},{title:"The Virtue of Gathering for the Remembrance of Allah",hadith_count:"36",date:"2019-10-08T04:43:28.735Z",hadith_source:'عÙÙÙ Ø£ÙØ¨ÙÙ ÙÙØ±ÙÙÙØ±ÙØ©Ù Ø±ÙØ¶ÙÙ٠اÙÙÙ٠عÙÙÙÙ٠عÙÙ٠اÙÙÙÙØ¨ÙÙÙ٠صÙ٠اÙÙ٠عÙÙ٠٠سÙÙ
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Ù ÙÙØ³ÙØ±ÙØ¹Ù بÙÙÙ ÙÙØ³ÙبÙÙÙ".\r\n\n\\[رÙÙÙØ§ÙÙ Ù
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Ù] Ø¨ÙØ°Ø§ اÙÙÙØ¸.',hadith_english:"On the authority of Abu Hurayrah (may Allah be pleased with him), that the Prophet (peace be upon him) said:\r\n\n> Whoever removes a worldly grief from a believer, Allah will remove from him one of the griefs of the Day of Resurrection. And whoever alleviates the need of a needy person, Allah will alleviate his needs in this world and the Hereafter. Whoever shields \\[or hides the misdeeds of] a Muslim, Allah will shield him in this world and the Hereafter. And Allah will aid His slave so long as he aids his brother. And whoever follows a path to seek knowledge therein, Allah will make easy for him a path to Paradise. No people gather together in one of the Houses of Allah, reciting the Book of Allah and studying it among themselves, except that sakeenah (tranquility) descends upon them, and mercy envelops them, and the angels surround them, and Allah mentions them amongst those who are with Him. And whoever is slowed down by his actions, will not be hastened forward by his lineage.\r\n\n\r\n\n\\[Muslim]",commentary:e,video:"https://youtube.com/embed/Rk0wiOhrdl8",slug:"36-the-virtue-of-gathering-for-the-remembrance-of-allah"},{title:"The Grace of Allah and His Mercy",hadith_count:"37",date:"2019-10-08T04:45:03.737Z",hadith_source:'عÙÙ٠ابÙÙÙ Ø¹ÙØ¨ÙÙØ§Ø³Ù Ø±ÙØ¶ÙÙ٠اÙÙÙÙÙ٠عÙÙÙÙÙÙ
ÙØ§ عÙÙÙ Ø±ÙØ³ÙÙÙ٠اÙÙÙÙÙ٠صÙ٠اÙÙ٠عÙÙ٠٠سÙÙ
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ÙØ§ ÙÙØ±ÙÙÙÙÙ٠عÙÙÙ Ø±ÙØ¨ÙÙÙÙ ØªÙØ¨ÙارÙÙÙ ÙÙØªÙØ¹ÙØ§ÙÙÙØ ÙÙØ§ÙÙ:\n\n> "Ø¥ÙÙ٠اÙÙÙÙÙÙ ÙÙØªÙب٠اÙÙØÙØ³ÙÙÙØ§ØªÙ ÙÙØ§ÙسÙÙÙÙÙØ¦ÙØ§ØªÙØ Ø«ÙÙ
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ÙÙÙÙÙØ§ ÙÙØªÙبÙÙÙØ§ اÙÙÙÙÙ٠سÙÙÙÙØ¦Ùة٠ÙÙØ§ØÙØ¯ÙØ©Ù".\r\n\n\\[رÙÙÙØ§Ù٠اÙÙØ¨ÙØ®ÙØ§Ø±ÙÙÙÙ]\rØ \\[ÙÙÙ
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ا" Ø¨ÙØ°Ù Ø§ÙØØ±ÙÙ.',hadith_english:"On the authority of Ibn Abbas (may Allah be pleased with him), from the Messenger of Allah (peace and blessings of Allah be upon him), from what he has related from his Lord:\n\n> Verily Allah taâala has written down the good deeds and the evil deeds, and then explained it \\[by saying]: âWhosoever intended to perform a good deed, but did not do it, then Allah writes it down with Himself as a complete good deed. And if he intended to perform it and then did perform it, then Allah writes it down with Himself as from\r ten good deeds up to seven hundred times, up to many times multiplied. And if he intended to perform an evil deed, but did not do it, then Allah writes it down with Himself as a complete good deed. And if he intended it \\[i.e., the evil deed] and then performed it, then Allah writes it down as one evil deed.â\r\n\n\\[Bukhari & Muslim]",commentary:e,video:"https://youtube.com/embed/UtjXfsw5jqg",slug:"37-the-grace-of-allah-and-his-mercy"},{title:"Attaining Nearness to Allah and His Love",hadith_count:"38",date:"2019-10-08T04:46:50.482Z",hadith_source:'عÙÙÙ Ø£ÙØ¨ÙÙ ÙÙØ±ÙÙÙØ±ÙØ© Ø±ÙØ¶ÙÙ٠اÙÙÙ٠عÙÙÙÙÙ ÙÙØ§ÙÙ:\n\n> ÙÙØ§ÙÙ Ø±ÙØ³ÙÙ٠اÙÙÙÙÙ٠صÙ٠اÙÙ٠عÙÙ٠٠سÙÙ
Ø¥ÙÙ٠اÙÙÙÙÙÙ ØªÙØ¹ÙاÙÙÙ ÙÙØ§ÙÙ: "Ù
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ÙØ¹Ù بÙÙÙØ ÙÙØ¨ÙØµÙØ±ÙÙ٠اÙÙÙØ°ÙÙ ÙÙØ¨ÙØµÙØ±Ù بÙÙÙØ ÙÙÙÙØ¯ÙÙ٠اÙÙÙØªÙÙ ÙÙØ¨ÙØ·ÙØ´Ù بÙÙÙØ§Ø ÙÙØ±ÙجÙÙÙÙ٠اÙÙÙØªÙÙ ÙÙÙ
ÙØ´Ù٠بÙÙÙØ§Ø ÙÙÙÙØ¦ÙÙÙ Ø³ÙØ£ÙÙÙÙÙÙ ÙÙØ£ÙØ¹ÙØ·ÙÙÙÙÙÙÙÙØ ÙÙÙÙØ¦ÙÙÙ Ø§Ø³ÙØªÙØ¹ÙØ§Ø°ÙÙÙÙ ÙÙØ£ÙعÙÙØ°ÙÙÙÙÙÙ".\r\n\n\\[رÙÙÙØ§Ù٠اÙÙØ¨ÙØ®ÙØ§Ø±ÙÙÙÙ].',hadith_english:"On the authority of Abu Hurayrah (ra) who s
50aid:\r\n\n\r\n\n \r\n\n\r\n\n> The Messenger of Allah (saw) said, âVerily Allah taâala has said: âWhosoever shows enmity to a wali (friend) of Mine, then I have declared war against him. And My servant does not draw near to Me with anything more loved to Me than the religious duties I have obligated upon him. And My servant continues to draw near to me with nafil (supererogatory) deeds until I Love him. When I Love him, I am his hearing with which he hears, and his sight with which he sees, and his hand with which he strikes, and his foot with which he walks. Were he to ask \\[something] of Me, I would surely give it to him; and were he to seek refuge with Me, I would surely grant him refuge.â â\r\n\n\r\n\n \r\n\n\r\n\n\\[Bukhari]",commentary:e,video:"https://youtube.com/embed/WjLgfTfISSs",slug:"38-attaining-nearness-to-allah-and-his-love"},{title:"Leniency for the One who Errs, the One who Forgets, and the One who is Forced",hadith_count:"39",date:"2019-10-08T04:48:54.030Z",hadith_source:'عÙÙ٠ابÙÙÙ Ø¹ÙØ¨ÙÙØ§Ø³Ù Ø±ÙØ¶ÙÙ٠اÙÙÙÙÙ٠عÙÙÙÙÙÙ
ÙØ§ Ø£ÙÙÙÙ Ø±ÙØ³ÙÙÙ٠اÙÙÙÙÙ٠صÙ٠اÙÙ٠عÙÙ٠٠سÙÙ
ÙÙØ§ÙÙ: \n\n> "Ø¥ÙÙ٠اÙÙÙÙÙÙ ØªÙØ¬ÙاÙÙØ²Ù ÙÙ٠عÙÙ٠أÙÙ
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ÙØ§ Ø§Ø³ÙØªÙÙÙØ±ÙÙÙÙØ§ عÙÙÙÙÙÙÙ" .\r\n\nØÙدÙÙØ«Ù ØÙسÙÙÙØ رÙÙÙØ§Ù٠ابÙÙÙ Ù
ÙØ§Ø¬ÙÙÙ \\[رÙÙ
:2045]Ø ÙÙØ§ÙÙØ¨ÙÙÙÙÙÙÙÙÙ \\["Ø§ÙØ³ÙÙ" 7 ].',hadith_english:"On the authority of Ibn Abbas (may Allah be pleased with him), the Messenger of Allah (peace be upon him) said:\r\n\n> Verily Allah has pardoned for me my ummah: their mistakes, their forgetfulness, and that which they have been forced to do under duress.\r\n\n\\[Ibn Majah]",commentary:e,video:"https://youtube.com/embed/Oxgj9viLmN0",slug:"39-leniency-for-the-one-who-errs-the-one-who-forgets-and-the-one-who-is-forced"},{title:"Deeds are by Their Final Actions",hadith_count:"4",date:"2019-10-07T19:29:21.129Z",hadith_source:'عÙÙÙ Ø£ÙØ¨ÙÙ Ø¹ÙØ¨ÙØ¯Ù Ø§ÙØ±ÙÙØÙÙ
ÙÙÙ Ø¹ÙØ¨Ùد٠اÙÙÙÙÙ٠بÙÙÙ Ù
ÙØ³ÙعÙÙØ¯Ù Ø±ÙØ¶ÙÙ٠اÙÙÙ٠عÙÙÙÙÙ ÙÙØ§ÙÙ:\n\n> ØÙدÙÙØ«ÙÙÙØ§ Ø±ÙØ³ÙÙÙ٠اÙÙÙÙÙ٠صÙ٠اÙÙ٠عÙÙ٠٠سÙÙ
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ÙØ§ ÙÙÙÙÙÙ٠بÙÙÙÙÙÙÙ ÙÙØ¨ÙÙÙÙÙÙÙØ§ Ø¥ÙÙÙØ§ Ø°ÙØ±Ùاع٠ÙÙÙÙØ³ÙبÙÙ٠عÙÙÙÙÙÙ٠اÙÙÙÙØªÙاب٠ÙÙÙÙØ¹ÙÙ
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ÙÙ٠أÙÙÙÙ٠اÙÙØ¬ÙÙÙÙØ©Ù ÙÙÙÙØ¯ÙØ®ÙÙÙÙÙØ§".\r\n\n\\[رÙÙÙØ§Ù٠اÙÙØ¨ÙØ®ÙØ§Ø±ÙÙÙÙ]\rØ \\[ÙÙÙ
ÙØ³ÙÙÙÙ
Ù]\r.\n\n.',hadith_english:"On the authority of Abdullah ibn Masud (may Allah be pleased with him), who said: The Messenger of Allah (peace be upon him), and he is the truthful and the believed, narrated to us:\n\n> Verily the creation of each one of you is brought together in his mother's womb for forty days in the form of a drop, then he becomes a clot of blood for a like period, then a morsel of flesh for a like period, then there is sent to him the angel who blows the breath of life into him and who is commanded with four matters: to write down his
50sustenance, his life span, his actions, and whether he will be happy or unhappy (whether or not he will enter Paradise).\n>\n> By Allah, other than Whom there is no deity, verily one of you performs the actions of the people of Paradise until there is but an arm's length between him and it, and that which has been written overtakes him, and so he acts with the actions of the people of the Hellfire and thus enters it; and verily one of you performs the actions of the people of the Hellfire, until there is but an arm's length between him and it, and that which has been written overtakes him and so he acts with the actions of the people of Paradise and thus he enters it.\n\n\\[Bukhari and Muslim]",commentary:"_Written commentary compiled by volunteers utilizing Sh. Jamaal Diwan's audio commentary above and English translation of Ibn Daqiq Al-Id's commentary on The Forty Hadith of Imam al-Nawawi._\n\nThis hadith is among many of the miracles in the life of the Prophet (sas). It gives unwavering credibility to the revelation of the words of Allah (swt): the Quran.\n\nThis hadith sums up the life of man from nothingness, showing the early relationship between the physical and the spiritual components of human existence, the encounter between a piece of flesh (mudgha) upon which the spirit (ruh) is breathed. Man must then navigate through a predetermined course of life (Al Qadaa wal Qadar), at constant risk of wavering in his actions, with significant consequences for him on his return to nothingness at death.\n\nThis hadith presents the physical and abstract components of man by its depiction of the embryonic stages of life and the explanation of predestination.\n\n# Proof for Truth\n\nThe narrator Abdullah ibn Masâud (ra) starts this hadith with a comment on the truthfulness of the Prophet (sas) as proof for the authenticity of the content of the narration. During the time of the Prophet (sas), the attribute of Al-Amin (the trustworthy one) was the reason for his followersâ belief in the message he was spreading. In recent times, the confirmation of the hadithâs contents and the Quranic texts on the same issue (Chapter 23 verse 14) as described by modern science should remove any doubt in anyoneâs mind about the authenticity of the message of Islam and its messenger.\n\n# Truth behind the Seen and Unseen\n\nWe can proceed to examine the concept of Al-Qadaa Wal Qadar, or predestination. The hadith talks about the spiritual encounter between the flesh-like human and the angel who conveys Allahâs decree of the four most important things: provision, lifespan, deeds and the abode in the afterlife: Paradise or Hell-Fire.\n\nThe Qadaa Wal Qadar is dictated in the \"Lawh al-Mahfudhâ, the preserved tablet where Allah (swt) has written the predestination of his creation, and will manifest itself physically throughout the course of one's life. Every human will enjoy the sustenance that Allah has decreed for him. Each will be a witness to how his life is spent. At the exact moment of death, it is again a physical encounter as we learn from other narrations that the human will see the Angel of death when he arrives to take his soul. Even though this moment is very physical for him, he is unable to share its experiences nor recount it to another human. This ultimately brings us back again to the world of the unseen- the encounter after death.\n\nThis encounter was revealed to the Prophet, who is known only to speak the truth, and because of this we believe in what has been conveyed to us from him-both the physical and abstract alike.\n\n# The Seen vs. the Unseen\n\nThe hadith concludes by emphasizing the concept of predestination. It reinforces in the mind of the believer the purpose of revelation in general: to illustrate the greatness of Allah (swt). The âhere and now,â the physical, is compared to the âfuture,â the unseen, belittling the former in the greatness of the latter.\n\nA man will do so much good all his life and when he is near death, he changes his ways and does actions that are characteristic of the inhabitants of hell and vice versa. We can perceive an action as being either good or bad, but the intention behind the action is beyond our perception. In essence, a person may perform a seemingly good deed but if his intentions are not right, he may end up among the losers. Some scholars have taken these words literally. We know too well through our own experiences that this is the reality of human nature: people change, as they say, overnight! The story of the second caliph Umar ibn Al-Khattab (ra) is a golden example of this concept. The accounts of his early life cannot explain him being among the ten who were promised Paradise.\n\nAllah (swt) is not limited by time because He (swt) created the mind that is limited by time. We must know that the way
50we perceive our lives {years} is not comparable to the way it is in the sight of Allah (swt). He is not limited by the limits of our understanding- He is as complex as He has allowed it to be. However, out of His wisdom, He has not allowed us to wallow in this abstractness. He has given a proof for this abstract truth {Al Qadaa wal Qadar) in the example of the life of the Prophet.\n\n# A Few Lessons\n\nThis hadith introduces the concept of fear and hope. Let fear overcome you in the matters of your good deeds as by Allahâs decree, one bad deed that follows may negate them. Conversely, let hope overcome you in the matters of your bad deeds as by Allahâs decree, one good deed that follows may purify you from their harm.\n\nThe concept of Al Qadaa Wal Qadar does not limit other hadith or negate Quranic texts that command the believer to continue to perfect his deeds hoping for the good in the hereafter. As described, this concept should help us understand the greatness of Allah, His limitless knowledge and our limits in comparison.\n\nFinally, this hadith presents evidence that will help scholars in deriving fatwa on such complex issues of embryonic studies and other ethical issues such as abortion. The ultimate knowledge of all affairs is with Allah Alone, may He be glorified.",slug:"4-deeds-are-by-their-final-actions"},{title:"Be in This World As a Traveler",hadith_count:"40",date:t,hadith_source:'عÙÙ٠ابÙ٠عÙÙ
ÙØ±Ù Ø±ÙØ¶ÙÙ٠اÙÙÙÙÙ٠عÙÙÙÙÙÙ
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ÙÙÙÙÙØ¨ÙÙØ ÙÙÙÙØ§ÙÙ:\n\n> "ÙÙÙÙ ÙÙÙ Ø§ÙØ¯ÙÙÙÙÙÙØ§ ÙÙØ£ÙÙÙÙÙ ØºÙØ±ÙÙØ¨Ù Ø£ÙÙÙ Ø¹ÙØ§Ø¨ÙØ±Ù Ø³ÙØ¨ÙÙÙÙ".\n\n ÙÙÙÙØ§Ù٠ابÙÙ٠عÙÙ
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ÙØ³ÙÙÙØªÙ ÙÙÙÙØ§ تÙÙÙØªÙØ¸ÙØ±Ù Ø§ÙØµÙÙØ¨ÙاØÙØ ÙÙØ¥ÙØ°ÙØ§ Ø£ÙØµÙØ¨ÙØÙØªÙ ÙÙÙÙØ§ تÙÙÙØªÙØ¸ÙØ±Ù اÙÙÙ
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ÙÙÙØªÙÙ.\r\n>\n> \\[رÙÙÙØ§Ù٠اÙÙØ¨ÙØ®ÙØ§Ø±ÙÙÙÙ].',hadith_english:"On the authority of Abdullah ibn Umar (ra), who said:\r\n\nThe Messenger of Allah (saw) took me by the shoulder and said, \n\n> âBe in this world as though you were a stranger or a wayfarer.â\r\n\nAnd Ibn Umar (ra) used to say, \n\n> âIn the evening do not expect \\[to live until] the morning, and in the morning do not expect \\[to live until] the evening. Take \\[advantage of] your health before times of sickness, and \\[take advantage of] your life before your death.â\r\n\n\n\n\\[Bukhari]",commentary:e,video:"https://youtube.com/embed/DcKSaeQImgw",slug:"40-be-in-this-world-as-a-traveler"},{title:"The World is the Means for Attaining the Hereafter",hadith_count:"41",date:"2019-10-08T04:53:47.468Z",hadith_source:'عÙÙÙ Ø£ÙØ¨ÙÙ Ù
ÙØÙÙ
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ÙØ§Ø ÙÙØ§ÙÙ:\n\n> ÙÙØ§ÙÙ Ø±ÙØ³ÙÙÙ٠اÙÙÙÙÙ٠صÙ٠اÙÙ٠عÙÙ٠٠سÙÙ
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ÙØ§ Ø¬ÙØ¦Ùت٠بÙÙÙ".\r\n\nØÙدÙÙØ«Ù ØÙسÙÙÙ ØµÙØÙÙØÙØ رÙÙÙÙÙÙÙØ§ÙÙ ÙÙÙ ÙÙØªÙاب٠"اÙÙØÙØ¬ÙÙØ©Ù" Ø¨ÙØ¥ÙسÙÙÙØ§Ø¯Ù ØµÙØÙÙØÙ.',hadith_english:"On the authority of Abu Muhammad Abdullah bin âAmr bin al-âAas (may Allah be pleased with him) who said:\r\n\n\r\n\n \r\n\n\r\n\n> The Messenger of Allah (peace be upon him) said, âNone of you \\[truly] believes until his desires are subservient to that which I have brought.â\r\n\n\r\n\n \r\n\n\r\n\n\\[Hujjah]",commentary:e,video:"https://youtube.com/embed/en0m92Ujxbg",slug:"41-the-world-is-the-means-for-attaining-the-hereafter"},{title:"The Expanse of the Forgiveness of Allah",hadith_count:"42",date:"2019-10-08T04:55:23.932Z",hadith_source:'عÙÙ٠أÙÙÙØ³Ù بÙÙÙ Ù
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:3540]Ø ÙÙÙÙØ§ÙÙ: ØÙدÙÙØ«Ù ØÙسÙÙÙ ØµÙØÙÙØÙ.',hadith_english:"On the authority of Anas (ra) who said:\r\n\n\r\n\n \r\n\n\r\n\n> I heard the Messenger of Allah (saw) say, âAllah the Almighty has said: âO Son of Adam, as long as you invoke Me and ask of Me, I shall forgive you for what you have done, and I shall not mind. O Son of Adam, were your sins to reach the clouds of the sky and you then asked forgiveness from Me, I would forgive you. O Son of Adam, were you to come to Me with sins nearly as great as the Earth, and were you then to face Me, ascribing no partner to Me, I would bring you forgiveness nearly as great as it \\[too].â â \r\n\n\r\n\n \r\n\n\r\n\n\\[Tirmidhi]",commentary:e,video:"https://youtube.com/embed/8_A1knKyfSc",slug:"42-the-expanse-of-the-forgiveness-of-allah"},{title:"Rejection of Evil Deeds and Innovations",hadith_count:"5",date:"2019-10-07T19:32:51.609Z",hadith_source:'عÙÙ٠أÙÙ
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Everything we do should be with the intention of pleasing Allah (swt) and by purifying our intentions we accomplish a great deal in our religion.\n\nScholars say that the acceptance of actions of Ibadah (worship) is based on the above two conditions:\n\n* The intention - the action should be done with sincerity, for the sake of only Allah.\n* It should be done in accordance with the Sunnah of the Prophet (sas)\n\n# Good Intentions Are Not Enough\n\nGood intentions alone are not enough. We must also ensure that our actions are done properly in accordance with the example of the Prophet (sas) and the guidelines of Islam. Sometimes we may think it enough to be sincere, without making the effort to ensure that what we are doing is also correct. This hadith encompasses the second crucial aspect of the practice of Islam, which is ensuring that the outward performance of our actions is right.\n\nProphet Muhammad (sas) began his sermons with the following words, which are repeated in the opening of khutbahs everywhere, âVerily the most truthful speech is Allahâs Book and the best guidance is the guidance of Muhammad peace be upon him. And verily the worst affairs are those introduced into the religion without basis.â\n\nIbn Rajab in his commentary on the 40 Hadith of Nawawi noted, âthat which has no basis or that which is not from it,â implies that every single one of our actions and deeds should be aligned with the guidelines of Islam. This does not necessarily mean that the Sunnah of the Prophet (sas) literally addressed every single action, but rather that all we do should fall within the general guidelines laid out in Islam.\n\nSome people think that if they are just following someone else, as long as they themselves did not invent something, then their action is acceptable. This is not true; every person is responsible for being diligent in making sure their actions are correct. Emulating and following the Prophet (sas) is a Qur'anic obligation. Allah, the Almighty says:\n\n_Verily, in the apostle of God you have the best example to emulate for everyone who looks forward (with hope and awe) to Allah and the Last Day, and remembers Allah unceasingly. (Surah Al-Ahzab 33 21)._\n\n# The Difference between Worship and Daily Life\n\nIt is important here to differentiate between worship (ibadaat) and daily life and interactions (muâamalat). With regard to worship, the rule of thumb is that something is forbidden by default unless there is supporting evidence in the Quran and Sunnah. We cannot make things up; only the acts of worship explicitly laid out by the Quran and Sunnah are acceptable. On the other hand, non-worship actions (muâamalat) are permissible unless there is textual evidence that prohibits them. The type of clothing we wear, our choices in food, and many other everyday matters are left up to individual choice so long as there is no contradiction in the sources of Islam.\n\n# Religious Innovation (Bidâah)\n\nThere is a lot of controversy over the issue of innovation in religion, or bidâah, and this hadith is quoted frequently in that debate. It is a complicated topic about which many people are either over- or under- zealous. While the topic cannot be addressed in a few sentences, here are a few pointers that give a balanced perspective:\n\n* Imam ash-Shafiâi and others asserted that there is such a thing as a bidâah hasana, a good innovation. An example used to illustrate this concept is Taraweeh prayer. The Prophet (sas) did not explicitly order the people to gather for Taraweeh prayer, but Umar ibn al-Khattab later established it as a consistent congregational practice.\n* The guidelines and general principles of Islam create a broad definition of what is âfrom it.â Once, the companions were performing prayer in congregation behind the Prophet (sas). When they rose from rukuâ, after the customary saying âOur Lord to You is praise,â one companion added on his own, âGood and blessed Praise in multitudes that fill the heavens and fill the earth and fill what is between them.â The Prophet turned to his companions after the prayer was finished and asked who had said those words. No one answered. The Prophet said that he only asked because more than 30 angels raced each other and competed to write down the reward of those words.\n* Other examples supporting the above points are Uthman ibn Affanâs decision during his rule to compile the standard copy of the Quran, and the establishment of schools of fiqh (madhahib) by many scholars later on.",video:"https://youtube.com/embed/MIhunCoC27k",slug:"5-rejection-of-evil-deeds-and-innovations"},{title:"Protecting the Heart",hadith_count:"6",date:"2019-10-07T19:37:43.065Z",hadith_source:'عÙÙÙ Ø£ÙØ¨ÙÙ Ø¹ÙØ¨Ùد٠اÙÙÙÙÙ٠اÙÙÙÙØ¹ÙÙ
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Jamaal Diwan's audio commentary above and English translation of Ibn Daqiq Al-Id's commentary on The Forty Hadith of Imam al-Nawawi._\n\nThis hadith is very comprehensive. It covers so many areas of the Sharee'ah, Islamic law. Imam al-Nawawi and many scholars consider this Hadith as one of four of five ahadith around which the entire religion of Islam is understood. This Hadith indicates that all matters are one of three types: halal, haram and doubtful.\n\n# The Halal is Clear\n\nWhatever Allah has established to be permissible in a text, then it is the 'clear' Halal.\n\n> This day \\[all] good foods have been made lawful, and the food of those who were given the Scripture is lawful for you and your food is lawful for them. \\[al-Maa'idah 5:5]\n\nHalal is what we seek when dealing with our relationship with Allah (swt), when we are dealing with understanding Islam and when we are dealing with how to build and improve our community. The halal is clear. It is what is clearly allowed, and there is no doubt about it.\n\n# The Haram is Clear\n\nThe 'clear' haram is whatever is clearly established in the Islamic sources, such as the statement of Allah (swt),\n\n> Prohibited to you \\[for marriage] are your mothers, your daughters, your sisters, your father's sisters... \\[an-Nisaa 4:23]\n\nThe clear haram is what is clearly prohibited and everybody knows that it is prohibited; there is no difference in opinion. Drugs, alcohol, oppression, and stealing are haram. Haram also includes the fawaahish (evil lusts and desires), that which is apparent and that which is hidden. Every matter that Allah (swt) associated with a punishment or a threat is also included amongst the 'clear' haram.\n\n# The Doubtful Matters\n\nMost people donât understand what doubtful matters are and what their ruling is. There are two things scholars have said about doubtful matters. The first opinion is that doubtful matters are those that scholars disagree about their permissibility: music, for example. The second opinion is that doubtful matters are those that mix between halal and haram. The general rule regarding doubtful matters is whoever stays away from them has purified their deen and honor.\n\nThe scholars differ on whether doubtful matters are halal or haram.\n\n* One opinion is that all doubtful matters are haram, due the saying of the Messenger (sas) in this hadith \"\\[he] clears himself in regard to his religion and his honor.\" \n* Another opinion is that all doubtful matters are halal, due the statement of the Prophet (sas) \"like the shepherd who pastures around a sanctuary.â This indicates that these actions are permissible, but leaving them is from piety.\n* And a third opinion is that we make no ruling regarding the doubtful matters, and do not say that they are halal or haram, as the Prophet (sas) placed them between the clear halal and the clear haram. Hence we should refrain from passing judgment, and this, too, is from piety.\n\nThe Prophet (sas) follows the statement, âbetween the two of them are doubtful mattersâ by saying, âmost people do not know them.â This means that some people do. It is the job of scholars to put forth their best effort in looking at all of the evidence and reaching their opinion. If they are correct, they receive two rewards and if they are wrong they are still rewarded. For those of us who are following opinions of the scholars, that is all that is required from us. But we should keep in mind that staying away from doubtful matters purifies our deen and honor.\n\n# Blocking of the Means (Sad al-Zarai')\n\nThis hadith is actually a corroborating evidence for a concept in Usul Al-Fiqh called âSadd al-Dharaâiâ (Blocking of the Means). This means that you have to block any action which might lead to haram. The Prophet (sas) gives the example of a person who has a flock, and the flock is going towards some land that is off-limits. That person keeps getting closer and closer to that land, eventually the sheep are going to stray into the prohibited property. Just as a King has a sanctuary, which the shepherds must keep their sheep away from, so too has Allah specified certain things as forbidden for his slaves. We should avoid the disliked, and sometimes even refrain from the permissible in order to avoid falling into the prohibited.\n\n# The Morsel of Flesh\n\nAs the Prophet said, we all have a morsel of flesh in our bodies. If it is good, our whole is good and if it is not, then our whole body is spoiled. This hadith outlines a whole process of strengthening and purifying our hearts on the path to Allah: being alert to the halal and haram and avoiding the doubtful. The Prophet says in another hadith,\n\n> A personâs iman will not be upright until their heart is upright and strong. The heart will not be upright and strong until the tongue is upright and strong.\n\nThe Prophet is laying out the path to purifying and strengthening the heart, which leads to the completion of oneâs faith.",video:"https://youtube.com/embed/2CT8gbkJR4s",slug:"6-protecting-the-heart"}
50,{title:"The Religion is Naseehah (Sincere Advice)",hadith_count:"7",date:"2019-10-07T19:40:31.592Z",hadith_source:'عÙÙÙ Ø£ÙØ¨Ù٠رÙÙÙÙÙÙØ©Ù تÙÙ
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50n\nUmar (ra) disagreed with him and argued with him for a while. Umar later said, âWhen I saw that Allah had made Abu Bakr so convinced with his opinion, then I, myself, also become convinced with his opinion.â Abu Bakr said that you couldnât distinguish between these things. They are all fundamentals of the faith and cannot be denied, in particular establishing prayer and paying zakah because of this narration.\n\n# The Right of Islam\n\nAnother point to mention is that when the believers start to establish prayer and pay zakah, they gain protection from Allah (swt) for their lives and property, unless they commit acts that are punishable in Islam, such as murder or adultery. It is important to remember that this whole discussion revolved around the responsibilities of a Muslim state, and does not really apply to us. However, what does apply to us, directly, is the issue of whether this statement means that Muslims are commanded to fight all mankind. The answer is no, based on what was said before and specifically looking at the life of the Prophet (sas).\n\n# âStruggleâ\n\nThere is an ongoing discussion about the meaning of jihad in Islam. Jihad is not holy war. It means struggle, and it is a very important concept in Islam. It can refer to the struggle of an individual against oneself, speaking the word of truth in front of a tyrant, actual physical defense, or a battle that occurs on the battlefield. Itâs a central concept in Islam, but it needs to be understood correctly and in a balanced and truthful way.",video:"https://youtube.com/embed/snhPMmMH31M",slug:"8-the-sanctity-of-a-muslim"},{title:"Obligations are According to Ability",hadith_count:"9",date:"2019-10-07T19:45:21.449Z",hadith_source:'عÙÙÙ Ø£ÙØ¨ÙÙ ÙÙØ±ÙÙÙØ±ÙØ©Ù Ø¹ÙØ¨ÙØ¯Ù Ø§ÙØ±ÙÙØÙÙ
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Ù].',hadith_english:"On the authority of Abu Hurayrah (may Allah be pleased with him) who said: I heard the Messenger of Allah (peace be upon him) say:\n\n> What I have forbidden for you, avoid. What I have ordered you \\[to do], do as much of it as you can. For verily, it was only their excessive questioning and disagreeing with their Prophets that destroyed \\[the nations] who were before you.\n\n\\[Al-Bukhari & Muslim]",commentary:'_Written commentary compiled by volunteers utilizing Sh. Jamaal Diwan\'s audio commentary above and English translation of Ibn Daqiq Al-Id\'s commentary on The Forty Hadith of Imam al-Nawawi._\n\nThere is another narration for this hadith that gives a deeper understanding of its meaning:\n\nThe Messenger of Allah (sas) addressed us and said,\n\n> O people! Hajj has been made obligatory upon you, so perform the Hajj. A man asked, "Is that every year, O Messenger of Allah?" The Prophet (sas) remained silent while the man repeated his question three times. Then he said, "If I had said \'yes\' then it would have become obligatory upon you \\[i.e. every year], and you would not have been able to do so. Do not ask me about that which I have left unspecified, for verily the nations before you were destroyed by their excessive questioning and argumentation with their Prophets. If I order you with something then do as much of it as you are able, and if I forbid you from something then keep away from it."\n\nIn both of these narrations, the prophet (sas) commands us to avoid what he has forbidden and to follow what he has ordered us to do according to the best of our ability.\n\nThe Prophet (sas) also asks us to follow his guid
50ance without asking too many questions, and to pay attention to the types of questions we ask.\n\n# Stay Away from What is Prohibited\n\n"What I have forbidden for you, avoid.â We have to follow this command all the time, and in all situations. This order has to be followed except under dire circumstances, such as when one is starving and there is no food available except for some meat that was not properly slaughtered. In conditions other than that of necessity, however, all Muslims have to avoid what is forbidden.\n\n# Obligations are According to Ability\n\n"What I have ordered you to do, do as much of it as you can" is an important principle of Islam. The Prophet (sas) is indicating that we wonât be able to do all what is required, but we have to do as much of it as we can. Based upon this principle are countless other rulings. Prayer, for example: the Prophet (sas) said, \'Pray standing; if you are not able to; pray sitting, if you are not able to; pray (while lying) on your side."\n\nThe scholars have differed over the meaning of a command by the Prophet to perform an action - does it imply repetition? That is, if we are ordered to do something then does that automatically imply that we must do it repeatedly? Or does it mean that doing it once is sufficient unless otherwise specified? For example, we are commanded with Hajj once in a lifetime, but we are also commanded with Salah five times every day. Most of the scholars decided that a command does not automatically imply repetition, while others said that we should rule on whether it implies repetition or not without further evidence.\n\n# Asking Too Many Questions\n\nAsking too many questions can be a problem in itself, particularly if we are talking about the kinds of questions that are excessive or that can clearly lead to something that you donât want to know an answer to. We also shouldnât ask questions that are accompanied with a degree of arrogance or are just a waste of time.\n\nThe companions of the Prophet (sas) rarely asked questions. In fact, there were only thirteen questions that were answered in the Quran. The answers to their few, numbered questions are in verses such as: âThey ask you about the moon cycles,â âThey ask you about menstruation,â âThey ask you about the bounties of war.â Anas said, âWe were prohibited to ask the Prophet (sas) too many questions. So we would be very happy when an intelligent bedouin came to the Prophet and asked him questions, so we could listen.â Asking too many questions and disagreeing with the Messenger (sas) can cause our destruction. If it happened to the people before us, it can happen to us too.\n\n# What Takes Precedence: Doing Obligatory Actions or Staying Away from What is Prohibited\n\nAccording to scholars, avoiding bad deeds takes precedence over doing good deeds when the bad deed is clearly prohibited and the good deed is a recommended act. When the good deed is obligatory, doing it is greater because it involves acting upon something that Allah wants from you. It is proactive obedience, as opposed to a somewhat passive avoidance of what is forbidden (although to say leaving the haram is passive is a bit of a generalization). This is an interesting discussion and some scholars will argue different perspectives.',video:"https://youtube.com/embed/m_fs9_ja1Hg",slug:"9-obligations-are-according-to-ability"}],pagePosts:[{title:a,date:t,content:n,slug:"the-collection"},{title:"The Imam",date:o,content:"# Who was Imam an-Nawawi?\n\nAbu Zakariyya Muḥyi al-DÄ«n Yaḥya Ibn Sharaf al-Nawawi was born at NawÄ, a place near Damascus, in the suburb of the city of Howran, in 631 AH (1234 CE), and died forty-four years later in 676 AH (1278 CE). From a young age he showed signs of great intelligence, so his father resolved to arrange for his education. He studied in Damascus from the age of 18 and after making the pilgrimage in 1253 he settled there as a private scholar.\n\n## His Studies\n\nAt a young age, Imam Nawawi learnt to read the Noble Qurâan and by that time he nearly had attained puberty. NawÄ, at the time, had no academic or scholarly atmosphere and there were religious academies or institutions where one could earn excellence in religious learning, so his father took him to Damascus, which was considered the center of learning and scholarship, and the students from across the Ummah gathered there for Islam
50ic learning. During that period, there were more than three hundred institutes, colleges, and universities in Damascus.\n\nDuring his stay in Damascus, he studied from more than twenty renowned teachers. These teachers were regarded as masters of authority in their fields of specialty and disciplines they taught. Imam Nawawi studied Hadith, Islamic Jurisprudence, its principles, syntax and etymology from some of the greatest scholars of his time.\n\n## His Academic Interests\n\nImam Nawawi had an endless thirst for knowledge, which can be deduced from his daily practice of studies. He used to read twelve lessons daily and write explanations and commentaries of every lesson, all the while making important additions. Whatever book he read, he put down the marginal notes and explanations on that book. His intelligence, hard work, love, devotion, and absorption in his studies amazed his teachers and they became fond of him and began to praise and admire him.\n\nOther than his reading and writing, he spent his time contemplating upon the complex issues of his time and in finding their solutions. Allah had conferred upon him the gift of a quick and strong memory along with depth of thought. Imam Nawawi made full benefit of his God-given qualities and earned the highest degree of honor among his peers and future generations.\n\n## His Character\n\nThe scholars, elite of his society, and the public greatly respected Imam Nawawi on account of his piety, learning, and excellent character. He dressed and ate simply and humbly. Devout scholars do not care about attaining worldly possessions, they give preference to religious and academic pursuits, and the dissemination and propagation of faith. They experience more heavenly delight and joy in such activities than those who seek satisfaction in luxurious life styles. He was God-fearing who had high ambitions and aims in the dissemination and propagation of faith.\n\n## His Works and Death\n\nImam Nawawi had a very short life (44 years) but even during this short period, he wrote a large number of books on various subjects. Nearly every work is a masterpiece and a treasure of knowledge. Hundreds of thousands of people have benefited from these works.\n\nSome of the prestigious works of Imam Nawawi, apart from the compilation of the â40 Hadithâ (al-Arbaʿīn) include:\n\n* RiyÄḠal-á¹¢Äliḥīn\n* Commentary on á¹¢aḥīḥ al-BukhÄrÄ«\n* Commentary on á¹¢aḥīḥ Muslim (Al-MinhÄj fi Sharḥ á¹¢aḥīḥ Muslim)\n* Sharḥ Sunan AbÄ« DÄwÅ«d\n* Mukhtaá¹£ar Al-TirmidhÄ«\n* KitÄb al-Rawá¸ah\n* KitÄb al-AdhkÄr\n* Al-TaqrÄ«b fÄ« Ê¿Ilm al-ḤadÄ«th wa al-IrshÄd fÄ«hi\n* Al-TibyÄn\n* BustÄn al-Ê¿ÄrifÄ«n\n\nAfter spending 28 years in scholarly pursuits away from home, Imam Nawawi returned to his hometown. Soon after his arrival in NawÄ, he fell ill and died. His works are of everlasting value. May Allah bless him.",slug:"the-imam"},{title:"The Project",date:o,content:"# 40HadithNawawi.com Project\n\nImam Nawawi's 40 Hadith have come to be known as the most comprehensive, and holistic, compilation/collection of hadith of the Prophet Muhammad(sas) that convey the essence of Islam.\n\n40HadithNawawi.com is an effort to rejuvenate the study of Imam Nawawi's 40 Hadith and to provide Islamic workers/activists with authentic translation, commentary, and inspiration for implementation in our modern context.\n\nIn MAS, members are placed in weekly halaqas or usrahs to develop a working understanding (fahm) of Islam that allows them to function with the best character and etiquettes in the community. MAS wholeheartedly believes action must be based on knowledge, and that knowledge must produce action. As Abu Bakr (may Allah be pleased with him) said, âwithout knowledge action is useless and knowledge without action is futile.â\n\nThe Arabic term âilm translates to knowledge, but the word has a broader definition than its English counterpart. âIlm encompasses theory, action, and education whereas in English, knowledge is defined as merely the awareness of facts, truths, and principles.\n\n## About 40HN Contributors\n\n### Shaykh Jamaal Diwan\n\nAudio commentaries on 40HadithNawawi.com are researched and presented by Shaykh Jamaal Diwan.\n\nShaykh Jamaal Diwan was born and raised in Southern California and received a Bachelorâs Degree in Third World Studies and a minor in Psychology from the University of California, San Diego. He accepted Islam in 2003 and has been married to his wife, Shaykha Muslema Purmul, since 2004\\. He has served with the Muslim Student Association (MSA), MSA West, and Muslim American Society (MAS) in varying capacities. He remains an active MAS member and recently graduated from the College of Sharia at al-Azhar University in Cairo through a scholarship with the Islamic American University. Sh. Jamaal also completed some graduate work in Islamic Studies from the Western academic perspective. He currently serves as Resident Scholar at the Islamic Center of Irvine.\n\nYou can visit Shaykh Jamaal Diwan's blog at: jamaaldiwan.com\n\n### Dr. Imad Bayoun\n\nDr. Imad Bayoun is widely involved in religious education, especially among the youth, as a lecturer for the Muslim American Society (MAS), and its signature project the Oak Tree Institute. Dr. Imad was born in Beirut, Lebanon, where he received his BS and MS from the American University of Beirut. He received his PhD in Entomology from the Texas A&M University. He resides in Riverside and works as the Insectary and Quarantine Officer at the Entomology Department of University of California in Riverside. He is currently pursuing a PhD in Islamic Studies at the Graduate Theological Foundation. He taught Aqeedah and Fiqhas-Seerah (Jurisprudence of the Prophet's Biography) at the Islamic American University, and has published several audio series on \"Purification of the Heart\", \"Muslim Character\", and other topics.\n\nSome of his lectures are available to listen/download at imadbayoun.com\n\n### Ustadha Lobna Mulla\n\nUstadha Lobna Mulla, along with her three siblings, was born and raised in the San Fernando Valley. She graduated from California State University, Northridge with a B.S. in Business Administration with a focus in Accounting. She has served on the board of the Muslim Public Affairs Council for two years and worked for 10 years as an accountant before entering motherhood. In 2005, Ustadha Lobna moved to Egypt with her husband, Shaykh Suhail Mulla, and her children for three years where she studied Arabic, Islam
50ic Studies and Tajweed, before moving back to the States.\n\nUstadha Lobna has been working with the youth for the past 15 years in various capacities such as assisting with youth camps, leading halaqat, teaching tajweed classes, and leading a MAS Girl Scout troop among others. Currently, Ustadha Lobna lives in Orange County with her husband and four children and is an active member in MAS Greater LA.\n\nSome of her writings are available at virtualmosque.com/author/lobna-mulla\n\n### Shaykha Muslema Purmul\n\nShaykha Muslema Purmul was born in Raleigh, North Carolina and raised in San Diego, California. She received a Bachelor's Degree in the Study of Religion and a Bachelor's in Middle Eastern Studies from the University of California at San Diego. She has served the Muslim Students' Association, MSA West and the Muslim American Society (MAS) in various capacities, is an active MAS member, and a scholarship student with the Islamic American University. Muslema and her husband, Jamaal Diwan, participated in the International Union of Muslim Scholars \"Future Scholars Program\" in 2008/2009\\. They have completed their Bachelor's degrees in the College of Shari`ah at al-Azhar University in Cairo. Sha. Muslema Purmul is currently serving on the Board of Trustees of the Muslim American Society.\n\nSome of her writings are available at virtualmosque.com/author/muslema-purmul\n\n### Shaykh Suhail Mulla\n\nA native of Los Angeles, California, Shaykh Suhail Hasan Mulla received his bachelor's degree from CSU Northridge in African-American Studies and a master's degree in Social Work (MSW) from UCLA. Sh. Suhail spent 10 years as a social worker with the Los Angeles Unified School District where he helped families and youth cope with life issues.\n\nMore recently, Sh. Suhail graduated from the world-renowned Al-Azhar University where he received his bachelor's degree in Shari'ah (Islamic Law). He also completed a two-year Islamic Studies program at Al-Asheera Al-Muhammadiya, an Al-Azhar affiliated institute in Cairo, Egypt, where he studied under renowned Azhari scholars. Sh. Suhail has received ijazasâauthorizations to teachâin various sciences and texts, including hadith and tajweed.\n\nSh. Suhail has been an active member of the Southern California Muslim community for many years. He has served as Tarbiya Coordinator for the San Fernando Valley chapter of the Muslim American Society (MAS), lectured at educational and religious institutions, conducted weekly courses on tafsir, tajweed, seerah and Arabic, and served as a mentor and online counselor for Muslim youth. Sh. Suhail has taught 'Fiqh of Fasting' and 'Introduction to Qur'an Sciences' courses on SuhaibWebb.com. He currently serves as the Resident Scholar of the Islamic Center of Orange County (Garden Grove).\n\n### About Muslim American Society\n\nMuslim American Society (MAS) traces its historical roots back to the call of the Prophet Muhammad (Peace be upon him). Its more recent roots can be traced to the Islamic revival movement that started evolving at the turn of the twentieth century. This movement brought the call of Islam to Muslim masses across the world to reestablish Islam in their lives.\n\nEstablished in 1993 as a non-profit 501(C)(3) organization, the Muslim American Society (MAS) is a dynamic charitable, religious, social, cultural, and educational organization. Over the past two decades, MAS has expanded to more than 50 chapters across the United States. MAS offers unique programs and services that seek to better the individual and, in turn, the greater society by imparting Islamic knowledge, promoting community service, engaging in political activism, and much more.\n\nOver the past two decades, MAS has evolved into a nationally recognized grassroots movement. The organization is empowered by a unique chapter structure that is linked through a common mission and vision. Focusing on personal development of individuals through a comprehensive Islamic educational curriculum, MAS promotes active involvement in communities across the U.S. by providing opportunities for community service, interfaith initiatives, youth programs, and civic engagement. By cooperating and collaborating with other organizations, MAS has expanded its reach into thous
50ands of communities across the United States.\n\nVisit [MuslimAmericanSociety.org](https://MuslimAmericanSociety.org) for more information",slug:"the-project"}]},serverRendered:!0}}("Commentary coming soon.","2019-10-08T04:50:36.314Z","The Collection","# The 40 Hadith Collection\n\nIn the name of Allah, the Most Gracious, the Most Merciful\n\n[Imam al-Nawawiâs](/the-imam) collection of 40 Hadiths is one of the most important collections of hadiths we have today. Imam al Nawawi actually compiled a total of 42 hadiths for this collection, not 40. He was one of the greatest scholars of Islam and lived from 631 A.H. to 676 A.H, passing away at the age of 45. Allah (swt) granted him blessing and success in his work so that he could make great contributions to Islam before passing away at a relatively young age.\n\nImam al-Nawawi was a scholar in many different disciplines of Islamic studies. The vastness of his works in these different areas is so great that if an individual decides to study fiqh, hadith, spirituality, or Quran; one would need to pass through Imam al- Nawawi. Along with the 40 Hadiths, he authored Riyad al-Saliheen, Al-Adhkar, and commentary of Sahih Muslim and Sahih Bukhari.\n\nImam al-Nawawi was one of the foremost figures of the Shafiâ madhab and the largest and most substantial book he wrote in this regard is called Al Majmuaâ which is about 30 volumes. It is a work of comparative fiqh because he brings all of the opinions of different madhabâs on different issues together.\n\n## Introduction\n\nImam al-Nawawi begins the âForty Hadithâ with an introduction. Many times we are in the habit of skipping the introduction or quickly looking through introductions. This is a mistake, especially when studying Islamic sciences. We need to move on to a point where we actually know what we know and we can present it to others. This is important in being able to carry the dawah. In his introduction, Imam al-Nawawi is telling us essentially why he wrote this book, what got him to write this book and this is important in understanding the purpose of the work.\n\n## Points from Imam Al-Nawawiâs Introduction\n\n### 1.) Reason for compilation\n\nImam al-Nawawi begins by mentioning a narration attributed to Prophet Muhammad (sas) as one reason for the compilation of the âForty Hadithâ. The hadith states that anyone who memorizes forty hadiths from the hadiths of the Prophet (sas), Allah will resurrect him among the scholars. Imam al-Nawawi, however, also clearly mentions that this hadith is weak.\n\n### Types of Hadiths:\n\nThis is very important because we should always know what the source of our information is, whether the hadith is reliable, not reliable, is it sahih (authentic), hasan (good) or daâif (weak) and how this relates to whether a hadith is acceptable. When it comes to using weak hadiths there is a very important and profound difference in opinions. Essentially there are three main schools of thought about weak hadiths:\n\n1. One school of thought says one can use weak hadiths whenever you want. This is not a very strong opinion.\n2. Another school of thought says one can never use weak hadiths\n3. The last opinion is that one can use weak hadiths in areas about virtuous deeds and as a reminder. This is the majority opinion and what Imam al-Nawawi refers to in his introduction.\n\n### Conditions to using weak hadiths this way:\n\n1. Weak Hadiths that are related to virtues, deeds, reminders, etc. But not related to ahkam, legal rulings or related to belief.\n2. They cannot be extremely weak, generally it is said a hadith is daâif (weak) but there are more than 30-40 different classification of daâif with some being more weak than others\n3. The hadith comes under a general principle/ understanding of Islam, it is not bringing anything new but just adding. ex.) We have an acceptable hadith about the importance of Surah Ikhlas and there is a weak hadith that also says something similar, in this case it can be used.\n\nIssues around using weak hadiths is a bit more complicated. There are different opinions and we should know as students of knowledge that these complications can arise therefore it is best to not use a weak hadith if possible, in order to avoid any argumentation.\n\nHowever, Imam al-Nawawi also clearly says that the hadith mentioned before about memorizing the one who memorizes forty hadiths is not the only reason he is writing this book, there are other hadithâs he quotes that are authentic about seeking and conveying knowledge.\n\n## 2.) The Criteria of Choosing the Hadiths for this Collection:\n\nImam al-Nawawi also says there are many people who have written a 40 Hadith collection based on different topics, like Zuhd (aestheticism). In this compilation however he sought to use hadithâs that were comprehensive and cover all areas of religion. They will be short so they can be memorized easily and he made sure that they would be at least acceptable if not completely authentic.\n\nImam al-Nawawi did succeed in collecting hadithâs per his goal. They are very comprehensive to every single area of the deen. This is why Imam Hassan al-Banna recommended that active workers in dawah should also memorize the hadiths of Imam al-Nawawi, along with reading and memorizing the Quran, because they are very comprehensive and applicable to many situations.\n\n### Jawami' al-Kalam\n\nThe reason why it is so easy to be so comprehensive with only 40 hadith is because the Prophet (sas) was blessed with \"jawami' al kalam\" (comprehe
50nsive speech). The Prophet (sas) says in a hadith,\n\n> I was sent with comprehensive speech.\n\nWhat this means is as Imam az- Zuhri, one of the great early scholars who passed away around the turn of first century Hijri said,\n\n> As far as what has come to us from the understanding of this comprehensive speech the Prophet (sas) was given, is that Allah gave him the ability to combine many types of ideas that would formally be written in entire books, but the Prophet (sas) could portray in only a couple of sentences.\n\nThis is an important concept because sometimes we do not give the hadiths of the Prophet (sas) the kind of respect it deserves in understanding how great his (sas) statements were. The Prophet (sas) also said,\n\n> Verily I was given this comprehensive speech, and language was made concise to me with a perfect concision.\n\nHe (sas) was granted the ability to say simple things that have a myriad of meanings, which is why scholars early on began to compile different sets of hadiths in small amounts to benefit from this quality of the Prophet (sas).\n\nIbn Salah, one of the first scholars to compile these types of books, has one of the most famous books in hadith sciences called Al-Mukadimah (The Introduction.) And pretty much all the later books that come out in hadith sciences go back to his book. He first started having sittings/gatherings where he would explain hadiths and this is where the idea of explaining these comprehensive hadiths began. He reached up to 26 hadiths with their explanation and then Imam al-Nawawi came and picked up his work. Imam al- Nawawi used the 26 that was explained by Ibn Salah and then added until he finished compiling the 42 hadiths which are today famously known as âArbaâeen al-Nawawi,â or âImam Nawawiâs Forty Hadith.â","2019-10-08T15:08:34.141Z")</script>
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