The coming of the mahadi

Asalam wa Alikum


1-The coming of the Mahdi
The Messenger of Allah (Sallallahu alaihi wassalam) said: “At the end of the time of my ummah, the
Mahdi will appear. Allah will grant him rain, the earth will bring forth its fruits, he will give a lot of
money, cattle will increase and the ummah will become great. And he will rule for seven or eight
years” [Authenticated by Al-Albani]
يخرج في آخر أمتي المهدي ، يسقيه الله الغيث ، و تخرج الأرض نباتها ، و يعطي المال صحاحا ، و تكثر الماشية ، و تعظم››
‹‹الأمة ، يعيش سبعا ، أو ثمانيا ، يعني حجة
صحيح الألباني
2) Dajjal (Anti-Christ)
3) Return of Prophet Isa (alayhi salaam)
4) Ya'jooj and ma'jooj (Gog and Megog)
5) The rising of the sun from the West
6) Earth Beast
7) Thick Smoke
8) The Sinking of the houses
9) The chasing of the Fire
The evidence for these signs is the hadith of:
Allah's Apostle (peace be upon him) came to us all of a sudden as we were (busy in a discussion) He
said: “What do you discuss about?” (The Companions) said: We are discussing about the Last Hour.
Thereupon he said: “It will not come until you see ten signs before and (in this connection) he made a
mention of the smoke, Dajjal, the beast, the rising of the sun from the west, the descent of Jesus son
of Mary (Allah be pleased with him), The Gog and Magog, and landslides in three places, one in the
east, one in the west and one in Arabia, at the end of which fire would burn forth from the Yemen, and
would drive people to the place of their assembly.” [Muslim]
اطلع النبي صلى الله عليه وسلم علينا ونحن نتذاكر . فقال " ما تذاكرون ؟ " قالوا : نذكر الساعة . قال " إنها لن تقوم حتى››
ترون قبلها عشر آيات " . فذكر الدخان ، والدجال ، والدابة ، وطلوع الشمس من مغربها ، ونزول عيسى ابن مريم صلى الله
عليه وسلم ، ويأجوج ومأجوج . وثلاثة خسوف : خسف بالمشرق ، وخسف بالمغرب ، وخسف بجزيرة العرب . وآخر ذلك نار
‹‹تخرج من اليمن ، تطرد الناس إلى محشرهم "
رواه مسلم
Dear brother, these are the minor and major signs of the Last Day. Most of the minor signs have
already occurred, so are you ready for the day of resurrection? Are you ready for the presentence
before your God? Where are the Muslims who are provided with righteousness and good work for the
last day??
A man asked the Prophet about the Hour (i.e. Day of Judgment) saying, "When will the Hour be?" The
Prophet said, "What have you prepared for it?" [Al-Bukhari]
‹‹أن رجلا سأل النبي صلى الله عليه وسلم عن الساعة ، فقال: متى الساعة ؟ قال: وماذا أعددت لها...››
رواه البخاري
We ask Allah to be among those who listen to the Word (Al Quran) and follow the best meaning in it,
and our last prayer is that "praise and gratitude be to Allah the lord of the universe”.

Signs of the Hours part 6

Asalam Wa Alikum


41-Evil People will be expelled from Al-Madinah:
Hadith:" The Hour will not be established until the city of Al-Madinah expels its evil people just as the
bellows expel impurities from iron. Then the city of Al-Madinah will be left to be populated by
whatever people of good there are remaining". [Muslim]
يأتي على الناس زمان يدعو الرجل ابن عمه وقريبه: هلم إلى الرخاء ! هلم إلى الرخاء ! والمدينة خير لهم لو كانوا يعلمون .››
والذي نفسي بيده ! لا يخرج منهم أحد رغبة عنها إلا أخلف الله فيها خيرا منه . ألا إن المدينة كالكير ، تخرج الخبيث . لا تقوم
‹‹الساعة حتى تنفي المدينة شرارها . كما ينفي الكير خبث الحديد
رواه مسلم
42-When predatory animals and minerals speak to human
It was reported from Abou Sa'id that the Prophet (sallallah ‘ualayhe wasallam) said: "By Him in Whose
hand is my soul, the Hour will not come, until wild animals talk to men, and a man speaks to his whip
or his shoe, and his thigh will tell him about what happened to his family after he.” [Declared
Authentic by Al-Albani]
و الذي نفسي بيده ، لا تقوم الساعة حتى تكلم السباع الإنس ، و حتى يكلم الرجل عذبة سوطه ، و شراك نعله ، و يخبره››
‹‹فخذه بما يحدث أهله بعده
صحيح الألباني
43-Believer's dreams coming true:
Narrated Abou Hurairah: Allah's Apostle said, "When the Day of Resurrection approaches, the dreams
of a believer will hardly fail to come true”. [Muslim]
‹‹إذا اقترب الزمان لم تكد رؤيا المسلم تكذب...››
رواه مسلم

Signs of the hour part 5

Asalam Wa Alikum


31- The Euphrates will uncover a mountain of gold.
Abou Hurairah reported Allah’s Messenger (peace be upon him) as saying: “The Last Hour would not
come before the Euphrates uncovers a mountain of gold, for which people would fight. Ninety-nine out
of each one hundred would die but every man amongst them would say that perhaps he would be the
one who would be saved, and thus possess this gold.” [Muslim]
لا تقوم الساعة حتى يحسر الفرات عن جبل من ذهب. يقتتل الناس عليه . فيقتل ، من كل مائة ، تسعة وتسعون . ويقول كل››
‹‹رجل منهم : لعلي أكون أنا الذي أنجو
صحيح مسلم
32- Beggary by reading Qur'an
Muhammad -peace and blessings be upon him-said "Whoever reads the Qur'an should ask for god's
reward, there will be people reading Qur'an, and asking for people's reward" [Declared Hasan (good)
by Al-Albani]
‹‹من قرأ القرآن فليسأل الله به ، فإنه سيجيء أقوام يقرؤون القرآن ، يسألون به الناس››
حسنه الألباني
33- Estrangement of Islam
Islam becomes something strange again, as 'Abdullah Ibn Mas'oud said: "The Prophet said, 'Islam
began as something strange, and it will revert to being strange as it was in the beginning, so good
tidings for the strangers." [Muslim]
‹‹بدأ الإسلام غريبا وسيعود كما بدأ غريبا . فطوبى للغرباء››
رواه مسلم
34- Houses decoration
Hadith says: "The hour would not come until people build houses which look like marahel”, and
marahel are striped clothes." [Authenticated by Al-Albani]
‹‹لا تقوم الساعة حتى يبنى الناس بيوتًا يشبهونها بالمراحل››
صححه الألباني
35- Expansion of the Prophet's city
He said: “Expansion of the Al-Madinah's housing is been worried about" [Muslim]
‹‹تبلغ المساكن إهاب أو يهاب››
مسلم
36- When the land of the Arabs returns to being a land of rivers and fields
It was narrated from Abou Hurairah (may Allah be pleased with him) that the Messenger of Allah
(peace and blessings of Allah be upon him) said: “The Hour will not begin until the land of the Arabs
once again becomes meadows and rivers.” [Narrated by Muslim]
‹‹لا تقوم الساعة ... وحتى تعود أرض العرب مروجًا وأنهارًا››
رواه مسلم
37- The “Romans” will increase in number and fight the Muslims
"The hour will come When the Rum (Byzantines/the pallid people) are in the majority of the people."
[Muslim]
‹‹تقوم الساعة والروم أكثر الناس...››
رواه مسلم
38- Earning money in (Haram) ways:
Prophet said "A time will come when a man doesn't mind if he is earning halal or haram money."
[Al-Bukhari]
‹‹يأتي على الناس زمان، لا يبالي المرء ما أخذ منه أمن الحلال أم من حرام››
رواه البخاري
39- Neglect enforcement of Islamic law
Prophet -peace and blessings be upon him- said: “Islam is like a rope with knots, and the knots of
Islam will be untied one by another, whenever a knot is unlaced, people hang on to another, judging
by Islam rules represents the first knot, and the last knot is (salah) prayer." [Authenticated by
Al-Albani]
‹‹لتنقضن عرى الإسلام عروة عروة، فكلما انتقضت عروة تشبث الناس بالتي تليها، فأولهن نقضًا الحكم، وآخرهن الصلاة››
صحيح الألباني
40- When there is much rain but little vegetation
Anas said "We were discussing the fact that the Hour would not come until there is too much rain, but
the earth does not produce crops". [Declared Hasan (good) by Al-Albani]
‹‹لا تقوم الساعة حتى يمطر الناس مطرا عاما ، و لا تنبت الأرض شيئا››
حسنه الألباني

Signs of the hour part 4

Asalam wa alikum


24- The pervasiveness of writing
When knowledge of how to write is widely spread, (for the previous hadith)
25- The widespread of grooming
Sayyiduna Abou Hurairah (may Allah be pleased with him) narrates that the Messenger of Allah (Allah
bless him & give him peace) said: “There are two types of people who will enter the Hell-fire, whom I
have not (as yet) seen: People having whips similar to ox-tails with which they will beat people, and
(secondly) women who will be dressed yet appear to be naked. They will seduce men and be inclined
towards them. Their heads will be like the swaying humps of bacterial camels. They will neither enter
paradise, nor smell its fragrance, even though its fragrance can be smelt from such and such
distance.” [Sahih Muslim, no. 2128]
صنفان من أهل النار لم أرهما. قوم معهم سياط كأذناب البقر يضربون بها الناس . ونساء كاسيات عاريات مميلات مائلات .››
‹‹رؤوسهن كأسنمة البخت المائلة . لا يدخلن الجنة ولا يجدن ريحها . وإن ريحها لتوجد من مسيرة كذا وكذا
صحيح مسلم
26- Seeking knowledge from minors
Prophet Muhammad said "One of the hour signs is seeking knowledge from minors". [Authenticated
by Al-Albani]
‹‹إن من أشراط الساعة أن يلتمس العلم عند الأصاغر››
صحيح الألباني
27- The rise of the ignorable people, and vice versa
Prophet -peace and blessings be upon him-said "There will be years of trickery, in which the liar is
believed, the truthful is called a liar, the honest is called a traitor, the traitor will be entrusted, the
(rowaybedah) will speak and advise.” He was asked: Who is the (rowaybedah), he peace be upon him
said: “The impertinent person will give fatwa to the general public.” [Ahmad]
إنها ستأتي على الناس سنون خداعة يصدق فيها الكاذب ويكذب فيها الصادق ويؤتمن فيها الخائن ويخون فيها الأمين وينطق››
‹‹فيها الرويبضة قيل وما الرويبضة قال السفيه يتكلم في أمر العامة
رواه أحمد
28- The death of righteous persons
Muhammad -peace and blessings be upon him-said:" Righteousness will die one by another, a riff-raff
will remain, they will look like a bad barely or dates crop, and god will not care for them." [Al-Bukhari]
›› يذهب الصالحون الأول فالأول ويبقى حفالة كحفالة الشعير أو التمر لا يباليهم الله بالة‹‹
صحيح البخاري
29- The emergence of indecency (obscenity) and enmity among relatives
And neighbors because of hadith: “The hour will not come till the emergence of indecency (obscenity)
and enmity among relatives and neighbors will appear.” [Ahmad]
‹‹لا تقوم الساعة حتى يظهر الفحش والتفاحش وقطيعة الرحم وسوء المجاورة››
مسند أحمد
30- The rise of idolatry and polytheists, in the community (when idols are worshiped and graves are
made into sanctuaries and shrines)
He -peace and blessings be upon him- said" The hour will not come till a folk among the Islam nation
will follow the polytheists, others will worship idolaters " [Declared authentic by Al-Albani]
‹‹لا تقوم الساعة حتى تلحق قبائل من أمتي بالمشركين وحتى تعبد قبائل من أمتي الأوثان››
صحيح الألباني

Signs of the Hour part 3

Asalam wa Alikum


14- Frequent occurrences of disgrace, distortion, and defamation;
Qathf and Maskh وfsahK be will there nation this "In said: him) upon be blessings and (peace Prophet
(types of disasters), A'esha asked: O Prophet of Allah, will perdition fall upon them when there are
pious among them? The Prophet said: yes, when the virulence appears". [Authenticated by Al-Albani]
يكون في آخر هذه الأمة خسف ومسخ وقذف ، قالت : قلت : يا رسول الله أنهلك وفينا الصالحون ؟ قال : نعم إذا ظهر الخبث››
››
صحيح الألباني
15- When people wish to die because of the severe trials and tribulations (that they are suffering.
The Prophet Muhammad said" I swear Allah that the Resurrection Day won't come till a man passes
by other man's grave saying" I wish I was in his grave." [Narrated Muslim & Al-Bukhari, Reported Abou
Hurairah]
‹‹لا تقوم الساعة حتى يمر الرجل بقبر الرجل فيقول : يا ليتني مكانه››
متفق عليه
16- Jews fighting
The Prophet said: "It tells a story about Abou Hurairah, one of the Prophet's companions who quoted
the Prophet as saying: "The hour [the Day of Judgment] will not come until the Muslims fight the Jews
and kill them. A Jew will [then] hide behind a rock or a tree, and the rock or tree will call upon the
Muslim: 'O Muslim, O slave of Allah! There is a Jew behind me, come and kill him!' except for the
Gharqad tree, for it is one of the trees of the Jews." [Muslim]
لا تقوم الساعة حتى يقاتل المسلمون اليهود. فيقتلهم المسلمون . حتى يختبئ اليهود من وراء الحجر والشجر . فيقول الحجر ››
‹‹أو الشجر : يا مسلم ! يا عبدالله ! هذا يهودي خلفي . فتعال فاقتله . إلا الغرقد . فإنه من شجر اليهود
صحيح مسلم
17- Laxity in walking to masjid
For saying "One of the signs of the hour passing by masjid without even praying a two rak'ahs prayer
in the masjid" [Authenticated by Al-Albani]
››من أشراط الساعة أن يمر الرجل في المسجد ، لا يصلي فيه ركعتين‹‹
صححه الألباني
18- Widespread of the stinging and lack of charity
The Prophet said "Acceleration of time, rareness of good work, existence of stinginess" [Al-Bukhari]
‹‹يتقارب الزمان، وينقص العمل، ويلقى الشح››
رواه البخاري
19- Black pigment
The Prophet said: In the latter era (ie prior to Qiyamah) many people will use a black dye which
resembles a dove's crop. Such people won't even smell the fragrance of Paradise." [Declared
authentic by Al-Albani]
‹‹يكون قوم يخضبون في آخر الزمان بالسواد ، كحواصل الحمام ، لا يريحون رائحة الجنة››
صحيح الألباني
20- The building of very tall buildings
Prophet Muhammad peace be upon him said "That you will see the barefooted, naked, destitute
herdsman competing in constructing lofty buildings". [Muslim]
‹‹وأن ترى الحفاة العراة العالة رعاء الشاء يتطاولون في البنيان...››
رواه مسلم
21-The loss of trustworthiness, loyalty, and integrity
It is narrated on the authority of `Abdullah Ibn Mas`oud: The Messenger of Allah, sallallahu
`alaihiwasallam, said, what means: "Verily, in the presence of the Last Hour, giving salam would be
limited to those known, trade would spread, until even a wife assigns her husband to trade for her,
ties of kinship would be broken, and false testimony, concealing evidence and the calligraphic style
(reed pen) would appear." [Reported by Al-Albani with an authentic chain of transmission]
إن بين يدي الساعة تسليم الخاصة ، وفشو التجارة ، حتى تعين المرأة زوجها على التجارة ، وقطع الأرحام ، وشهادة الزور ،››
‹‹وكتمان شهادة الحق ، وظهور القلم
قال الألباني: إسناده صحيح
22- Closeness between markets (when markets affect each other’s trading) and widespread of lying
Prophet Muhammad peace be upon him said "The Resurrection Day won't come till tribulations show
up, sins are frequently committed and markets approach." [Reported by Al-Albani with a good chain
of transmission]
‹‹لا تقوم الساعة حتى تظهر الفتن ، و يكثر الكذب ، و تتقارب الأسواق››
قال الألباني: إسناده صحيح
23- Pervasiveness of trade
Messenger of Allah said "One of the hour signs is pervasiveness of wealth and trade.” [Declared
authentic by Al-Albani]
‹‹من أشراط الساعة أن يفشو المال ويكثر، وتفشو التجارة››
صحيح الألباني

Signs of the Hour part 2

Asalam wa alikum


8- Rejection of sunnah
He peace be upon him said: “Yet the time is coming where a man reclining on his couch will say,
"Keep to this Qur’an: what you find in it to be permissible treat as permissible; and what you find
prohibited treat as prohibited." But what Allah's Messenger has prohibited is like what Allah has
prohibited." [Authenticated by Al-Albany]
يوشك أن يقعد الرجل متكئا على أريكته ، يحدث بحديث من حديثي ، فيقول: بيننا وبينكم كتاب الله ، فما وجدنا فيه من حلال››
‹‹استحللناه ، وما وجدنا فيه من حرام حرمناه ، ألا وإن ما حرم رسول الله مثل ما حرم الله
صححه الألباني
9- The spread of riba (usury, interest), the spread of zina (adultery, fornication), drinking of alcohol
He peace be upon him said: "Shortly before the hour, masturbation, adultery, silk, alcohol and musical
instruments will appear (widespread and condoned)" [Al-Albani]
‹‹بين يدي الساعة يظهر الربا والزنا والخمر››
الألباني
10- The widespread and condoning music
Rasulullah (sallallaahu ‘alayhi wasallam) say: "Most certainly, there will be in my Ummah people who
will make lawful fornication, silk, liquor and musical instruments." [Al-Bukhari]
‹‹ليكونن من أمتي أقوام ، يستحلون الحر والحرير ، والخمر والمعازف››
رواه البخاري
11- The decoration of mosques as a matter of pride and competition
“The hour will not come until the people show off about the masjid" said the Prophet (peace and
blessings be upon him) [Authenticated by Al-Albani]
‹‹لا تقوم الساعة حتى يتباهى الناس في المساجد››
صححه الألباني
12- Large numbers of women, lack of men
Allah’s Messenger (may peace be upon him) said : ”It is from the signs of the Last Hour that
knowledge would be taken away, ignorance would prevail upon (the world), Alcohol will be drank,
adultery would become common, the number of men will fall short and the women would survive that
there would be one man to look after fifty women.” [Al-Bukhari]
من أشراط الساعة - أن يرفع العلم ، ويظهر الجهل ، ويشرب الخمر ، ويظهر الزنا ، ويقل الرجال ، ويكثر النساء حتى يكون››
‹‹للخمسين امرأة القيم الواحد
رواه البخاري
13- Abundance of earthquakes
Prophet Muhammad said "The hour will not come till ...the earthquakes spread" [Al-Bukhari]
‹‹وتكثر الزلازل...لا تقوم الساعة حتى ››

Signs of the Hour

Asalam Wa Alikum



True Signs of the Hour


In the name of Allah, the Compassionate, the Merciful, and peace and prayers be upon his
final Prophet and messengers, our Prophet Muhammad, and mercy be upon all of his family
and companions. And then…..
One of the miracles of the Prophet Mohammad, and proofs for his actuality of his prophecy
is what he has told us about the matters of the unseen. Futuristic events which nobody else
could predict its occurrence, while Prophet predicted took place and this is also a miracle of
the Prophet peace and blessings be upon him
For example his report-peace be upon him- about the signs of the hour, the signs of the
Resurrection. These signs will happen before that day and warn of the hour approaching.
The occurrence of most of the hour signs is a catalyze for Muslims to prepare for the Day of
Judgment. This motivates the Muslim to abandon the heedlessness and not to incline to
dunya. The feeling of the approach of The Judgment Day makes Muslim do lots of good
works and pledge obedience to Allah.
In these few pages we'll talk about some of The Minor Signs of the Last Day, which the
Prophet told his nation of:
1- The appearance of fitan (tribulations)
For the Prophet (peace be upon him) said:" Before the Last Hour there will be commotions
like pieces of a dark night in which a man will be a believer in the morning and an infidel in
the evening, or a believer in the evening and infidel in the morning." [Authenticated by
Al-Albani]
«... إن بين يدي الساعة فتنًا كقطع الليل المظلم، يصبح الرجل فيها مؤمنًا ويمسي كافرًا، ويمسي مؤمنًا ويصبح كافرًا »
صحيح الألباني
2- Lost of honesty
The Prophet -peace and blessings be upon him- said: “Allah’s Apostle said, “When honesty is lost,
then wait for the Hour.” It was asked, “How will honesty be lost, O Allah’s Apostle?” He said, “When
authority is given to those who do not deserve it, then wait for the Hour.”” [Al-Bukhari]
‹‹إذا ضيعت الأمانة فانتظر الساعة. قال : كيف إضاعتها يا رسول الله ؟ قال : إذا أسند الأمر إلى غير أهله فانتظر الساعة››
رواه البخاري
3- The taking away of knowledge and the prevalence of ignorance
It's said in hadith: "Among the signs of the Hour will be the disappearance of knowledge and the
appearance of ignorance". [Al-Bukhari]
‹‹من أشراط الساعة أن يرفع العلم، ويثبت الجهل››
رواه البخاري
4- Frequent occurrences of sudden and unexpected death;
For the Prophet’s hadith: Episodes of sudden death will become widespread.
‹‹وأن يظهر موت الفجأة [في حديث أشراط الساعة] ››
حسنه الألباني
5- Spread of killing
The Prophet Peace and blessings upon him said, “The establishment of the Hour is conditioned to the
occurrence of much commotion. They asked: O messenger of Allah, what is commotion? He said:
spread of killing” [Muslim]
‹‹لا تقوم الساعة حتى يكثر الهرج " قالوا : وما الهرج ؟ يا رسول الله ! قال " القتل . القتل ››
رواه مسلم
6- Acceleration of time:
The Prophet Muhammad said "the hour will not take place until the time is accelerated ".
[Authenticated by Al-Albani]
‹‹لا تقوم الساعة حتى يتقارب الزمان››
صحيح الألباني
It was said that the time acceleration means "there won't be blessing (barakah) in time. And it was
said that it means: When the length of days is stretched, the journey of a few days is covered in a
matter of hours, because of the spread of the modern means of transport, the air, ground, and marine
transportation, or it means a real shortness and quickness of the time.

7- Abundance of police squads and oppressive officials
The Prophet said" People having whips similar to ox-tails with which they will beat people, they come
and go in discontent of Allah" [Az-Zahaby]
‹‹يكون في هذه الأمة في آخر الزمان رجال معهم سياط كأنها أذناب البقر يغدون في سخط الله ويروحون في غضبه››
قال الذهبي: سنده وسط

love of the prophet part 7

Asalam wa Alikum


HOW FAR CAN WE GO IN GLORIFYING THE PROPHET

 
All praises are fit for the Prophet Muhammad (peace be upon him) if they do not raise him beyond the level of a man and a creature of God. We can, for example, declare him to be the greatest of all the prophets and messengers of God and the crown of all creation. That this praise is applicable to the Prophet is shown by the way the Holy Qur'an presents him as a messenger and mercy of God to all mankind and for all times to come, in contrast to other prophets and messengers whose missions were limited to particular periods and regions. It is also clear from the Islamic belief that the Prophet Muhammad (peace be upon him) completed and perfected the work of earlier prophets who brought partial revelations. Hadith also supports the position that the Prophet Muhammad (peace be upon him) is the greatest of all Prophets (and therefore the crown of all creation, since man is God's best creation and the prophets are the best of men, so that the best of the prophets is the best of God's creation). Thus in almost all books of hadith we find the tradition that when during mi'raj the Prophet was taken from the mosque in Makkah to the mosque in Jerusalem he met all the earlier prophets and led them in prayer as their imam. Also, in Sahih Muslim, one chapter in entitled: "The Superiority of the Prophet over all creation" and contains the following hadith:
Abu Hurayra reported the Prophet as saying: "I will be the leader of all the children of Adam on the day of judgment. My grave will be the first to open. I will be the first to intercede and my intercession will be accepted first."
Some Muslims hesitate to declare the Prophet as the greatest of all the Prophets because the Qur'an says:
"(The believers) make no distinction between any of His messengers." (2:285)
But the Holy Qur'an also says:
"Some of these messengers have We favoured more than others..." (2:253)
If we do not concentrate on the first verse in disregard of the other, then it becomes clear that the Holy Qur'an is making a distinction between the nature of the prophets and their stature. The first verse is telling us that in nature there is no distinction between the various prophets: they were all sent by the same true God, they were all serving one and the same plan of God and they were all human beings and part of a single brotherhood of righteous servants of God. The second verse is telling us that in stature or rank some prophets were superior to others.
Let the Muslims therefore have not the slightest hesitation in declaring the Prophet Muhammad to be the greatest of all prophets and thus the noblest of men and the crown and pride of the whole of God's creation.
Some Muslims try to dampen love and admiration for the Prophet in other Muslims and in themselves on two other grounds. First, they fear that "too much" expression of love and admiration for the Prophet can lead to his deification and therefore to shirk. Second, they fear that expressing love and admiration for the Prophet somehow means ignoring his message and commandments of God.
The second fear is without any basis. For one thing expressing love and admiration for the Prophet is itself a commandment of God, as God says:
"Love, glorify and bless him and salute him with all due respect."
For another, love and admiration for the Prophet and their expression cannot by themselves lead to disobedience. Indeed, as we have seen earlier, they are necessary for iman, which in turn is necessary for true obedience.
The first fear does have some basis. In fact, the Prophet himself cautioned us against following the footsteps of the adherents of other religions who exaggerated in praise of their prophets, raising them to the level of God and thus falling into shirk, the most deadly sin of all. But it would be a mistake to fight shirk by putting cold water on the fire of our love and admiration for the Prophet. For that would be like destroying shirk by destroying iman, which is clearly a very unwise strategy.
On 'id milad an-nabi (birthdate of the Prophet) and other occasions let us therefore wholeheartedly and generously and without any bukhl (misery, what miser people do) express all the love and admiration for the Prophet that can be expressed for someone other than God.
 

love of the prophet part 6

Asalam Wa  Alikum


GLORIFYING AND BLESSING THE PROPHET

 
Our love for the Prophet can be expressed by glorifying and blessing him. A verse in the Holy Qur'an mentions the three aspects under the single term salat `ala an-nabi.
The Arabic phrase salat `ala has three meanings:
1) Turning to someone with love and affection.
2) Glorifying or praising someone.
3) Blessing or favoring someone.
In the above verse all three meanings can be applied so that the verse can be translated as follows:
"Undoubtedly, God and His angels love, glorify and bless the Prophet. O believers! You (too) love, glorify and bless the Prophet and salute him with all due respect." (33:56)
How do God and His angels love, glorify and bless the Prophet and how can we do the same?
The least way in which God loves the Prophet is that He makes His beloved anyone who follows him, as it is said in the Qur'an:
"Say (to mankind O Muhammad), If you love God, follow me (and) God will love you..." (3:31)
God alone knows how else he loves the Prophet.
The way God glorifies the Prophet is that He has given him the name Ahmad or Muhammad, which means the Glorious, the Admirable, that He has been giving it to mankind the good news of his coming through earlier prophets (3:81, 7:157, 61:6) and that He raises his mention among those on earth and those in heaven, as He says: "We have raised your mention" (94:4)
God blesses the Prophet by continually raising his station. The least of God's blessing on the Prophet is that He has made him the leader and representative of all mankind.
Angels love the Prophet as the completely faithful servants of a king would love those whom the king loves. They glorify the Prophet by singing his praises in heaven and they bless him by asking God to bless him more and more.
The least of the ways the believers can love the Prophet is to love him the way all people love their leaders. The best way they can love him is by being willing to sacrifice all that they have for his name's sake.
The way the believers can glorify the Prophet is to praise him through poetic and prose expressions, in writings and in speeches, on radio and on television [and now on the Internet], in the gatherings of Muslims and in the gatherings of non-Muslims.
The way the believers can bless the Prophet is by reciting one of the several forms of durud that are traditional and that pray to God to keep blessing the Prophet more and more.
(Some fuqaha (Muslim jurists) say that the verse under consideration puts an obligation on the Muslims which is dispensed with if one recites a durud at least once in his lifetime. Others say that it obliges Muslims to recite durudeach time the name of the Prophet is mentioned. But such dry legalistic interpretations do not do justice to the spirit of the verse. If faith requires preferring the Prophet over our own lives and loving him more than our children, parents and all mankind, then what is the value of uttering now and then a ritual formula as an obligation?)
Salutations. The verse also tells the believer to salute the Prophet with all due respect. We can salute the Prophet by reciting durud, since all forms of durud contain salutations. This, however, is the least of the ways of saluting the Prophet. The best of the ways is to wholeheartedly accept him as our leader, teacher and guide and to obey him in the spirit.
 

love for the prophet part 5

Asalam wa alikum


THE MEANING OF THE PROPHET'S SUFFERING

 
Like all aspects of the Prophet's life, his suffering has profound lessons for us. It teaches us that this world is a battlefield between good and evil, truth and falsehood, justice and oppression and that although God has willed that in the long run goodness, truth and justice will always be victorious. He has also willed that this victory will not be made too easy.
The suffering of the Prophet is also a vivid reminder for us that whereas man has tremendous potential for goodness he also has an enormous potential for evil. The Prophet represents the ultimate in human potential for goodness while the opposition that his work inspired in his countrymen and which he gradually conquered by his love and wisdom represents the ultimate in human potential for evil. But we must not condemn those who persecuted the Prophet. For the Prophet's suffering was caused by that potential for ignorance and obstinacy that is found in all of us. Who knows that some of us would not have thrown garbage on the Prophet or persecuted him in some other way if we had been living in Makkah of his time? After all, men far greater than us, e.g. Hadhrat 'Umar and Hadhrat Khalid bin Walid at one time persecuted the Prophet. No, the Prophet did not suffer in order that we may condemn anyone. He suffered so that we may have hope and humility. He suffered so that we may find out how much potential there is within us for goodness and how much potential there is within us for ignorance and obstinacy - the root causes of all evil. We need to see both potentials within us. The first one gives us hope in our destiny and in the destiny of man generally and the second one gives us humility. And humility and hope is what we need in order to prosper.
Thus the Prophet's suffering should make us think of the potential of evil that we all have within us and make us determined to overcome that evil. The best way to overcome evil is to love the Prophet, for the more we love the Prophet the more we will strengthen the element of goodness in us and the more capable we will become to overcome evil.
 

love of the prophet part 4

asalam Wa alikum


 
HOW THE PROPHET SUFFERED FOR MANKIND

 
Among the indications of the Prophet's love for mankind is the untold sufferings he endured at the hands of his opponents whom he forgave with such ease after his victory.
When the Holy Prophet started his work almost all the people of his city opposed him even though they had known him for all of his life as a man of exceptional integrity and intelligence. They at first subjected him to verbal attacks, jeers and insults. But later they started to combine verbal attacks with physical aggression. They would lay thorns in his way and throw garbage and dust on him. On one occasion he returned with dust still on his head. One of his daughters rose, with tears in her eyes, to wipe it off. The Prophet was more hurt to see tears in his daughter's eyes than the treatment he himself received from his fellow citizens. He comforted her, saying: "My daughter, weep not, for verily the Lord will be your father's helper."
Once the city populace tried to inflict a different type on injury on the Prophet. When one day he went out for an errand, not one of the people in the streets looked at him or spoke to him or jeered or insulted him. This, their silent way of saying to the Prophet, "You are not one of us because you speak against our traditional ways" hurt the Prophet more than the jeers and insults he was used to hearing before.
When the Prophet felt that he was not getting anywhere with the Makkans, he started to turn more and more to outsiders who came to Makkah for pilgrimage. But his efforts among the pilgrims were frustrated by men like Abu Lahab who would follow the Prophet and cry aloud: "Believe him not, he is a lying renegade". One day this especially grieved the Prophet. But all he did was to look upward and say, "O Lord if You will it would not be thus!".
In the year 620 C.E., the Prophet decided to travel outside Makkah, so that he could preach his message without being followed by his Makkan enemies. The city of Al-Tayf was the natural first choice. Situated about sixty miles east of Makkah, it was the nearest city of importance. Accompanied only by Zayd, the Prophet made a tiring journey through barren rocky defiles. He spent ten days in Al-Tayf preaching to the tribal chiefs as well as common people. But they all rejected him saying they did not want to spoil relations with the Makkans for the sake of a new religion. As the days passed, the people of Al-Tayf became more and more hostile, until the tenth day they began to hoot him through the streets and pelt him with stones. Even as he fled the city, a relentless mob pursued him and did not desist until they had chased him two or three miles across the sandy plain to the foot of the surrounding hills. There, tired and with blood flowing from both his legs, the Prophet took refuge in one of the orchards. Zayd who had endeavored to shield the Prophet against the stones thrown at him was wounded in the head.
After a couple of years the Prophet managed to get sufficient support in one Arabian city - Medina - and decided to move there. But his enemies in Makkah plotted to murder him before he could emigrate to Medina, a plot that came very close to being successful.
Even after his escape from hostile Makkah to the relatively friendly Medina the suffering of the Prophet continued. The Quraysh and other Arab tribes under their influence frequently waged battles against him and his followers. In Medina itself the Jews vexed and frustrated the Prophet with their wily plots and at one time even tried to poison him. The hypocrites, the secret enemies of the Prophet who pretended to be Muslims, were also busy in intrigues and whisper campaigns against the Prophet, a particularly nasty example of which is provided by their accusations against the Prophet's wife Ayesha which were as painful for the Prophet as for Ayesha herself. Sometimes even the believers unintentionally caused pain to the Prophet. They would, for example, sometimes impolitely walk away from him leaving him alone standing by himself, as is witnessed by the following verse in the Qur'an:
"When they see some (opportunity of) trade or some amusement they rush headlong towards it and leave you standing alone..." (62:11)
These and many other things did the Holy Prophet suffer over a period of many years. He did not have to. Just before he started his mission he had everything that men generally hope for: health, a prosperous business, a loving wife, fine children, faithful relatives and friends as well as the trust and respect of his fellow citizens. If he wanted he could have led as comfortable a life as any in Makkah. But he c

love of the prophet part 3

Asalam Wa Alikum


 
THE PROPHET ALSO LOVED US

 
If the faithful love the prophet, they are not the first to do so. The Prophet loved the faithful first. The Qur'an testifies to this when it says:
"(The Prophet) is greatly grieved at your loss and extremely anxious for your good. For the believers he is full of kindness and rahmah (mercy, love)." (9:128)
The Prophet's love was not limited just to the believers. In a way he loved all of God's creation. God says in the Qur'an:
"We have not sent you (O Prophet) but as rahmah to all the worlds." (21:107)
It is true that the Prophet had to battle those who were bent on doing zulm (injustice) on their own selves and to remind them of the bitter reality of hell. But this too was out of rahmah (mercy and love), not out of enmity or hate. It is always an easy thing to do to leave alone those of one's fellow human beings who choose the path that leads to their destruction. In contrast, it takes a tremendous amount of love and courage to try to help them, which is exactly what the Prophet tried to do, successfully as it turned out towards the end of his life. That the Prophet was motivated by rahmah even for his opponents is shown by the ease with which he forgave them all at the time of Makkan conquest.

love of the Prophet part 2

Asalam wa alikum

THE MEANING OF THIS LOVE FOR THE PROPHET
 
At one level it seems clear why the faithful should love the Prophet: he is their teacher, guide and leader and it is impossible for him to teach, guide and lead them if they don't love him. But there is a deeper meaning in the principle that love for the Prophet is essential for iman.
Love of the Prophet is love of all the beauty and nobility of character, truthfulness, justness, humility and inner strength of which man is capable and which the Prophet as al-insan al-kamil (the Perfect man) possessed in the utmost degree. Love for the Prophet means to acknowledge, cherish and glorify all the potential of goodness and greatness that God has created within Man.
It also means love of humanity, not just in regard to its potential for perfection but also despite its general inability to realize that potential and despite all kind of imperfections and weaknesses from which it suffers. For the Prophet is not only the Perfect Man but also the Representative Man who on the day of judgment will represent mankind and plead on their behalf for their imperfections and weaknesses before the throne of God.
Thus love of the Prophet, on the one hand puts us on the road to perfection by making us cherish it dearly and on the other hand it helps us accept our imperfect humanity and in this way to live in peace with ourselves as repentant servants of God hopeful of His mercy. This is why love for the Prophet is a condition of iman, for what is iman if it is not to acknowledge and repent for one's imperfections and weaknesses and to cherish and strive for - even as an unachievable ideal - the perfection of which man is potentially capable?
There are two closely interconnected sides of iman. One is divine and consists of recognizing God and being at peace with Him. The other is recognizing one's own self and being at peace with oneself. The two sides are like two sides of a coin, none of which can exist without the other. This is shown by numerous verses in the Qur'an and ahadith of the Prophet. For example, the Prophet is reported to have said that he who recognized his own self recognized his Lord. Approaching the same principle from the other direction, the Qur'an says:
"that those who forget God are made to forget their own selves" (59:19).
The word Islam means being at peace with God and this is linked in the Qur'an with being a self at peace with itself.
The love of the Prophet represents the human side of faith. as man the Prophet represents a believers own true self. His love for the Prophet means that he has recognized his own true self and is at peace with himself which in turn means that he has recognized his Lord and made peace with Him by surrendering to Him.
 

Love for the Prophet

Asalam wa  alikum


Love for the Prophet is a Condition of Faith
by Dr. Ahmad Shafaat (written in 1986)  
Love for the Prophet Muhammad is a measure of one's iman (faith and inner conviction) and our iman is completed and perfected only when our love for the Prophet exceeds our love for everything else in this world, including our own lives. The Holy Qur'an says: "The Prophet is preferable for the believers even to their own selves..." (33:6)
This is a definitional sentence which tells us what it takes to be a believer: preferring the Prophet even to one's own life. In confirmation of this the Prophet is reported in Hadith to have said:
"None of you becomes a believer until I am dearer to him than his children, his parents and all mankind." (as reported by Bukhari and Muslim) Some versions add: "his life, his wealth and his family".
The best of believers, the suhaba (companions of the Prophet), did show such love for the Prophet, especially the noblest of them. Hadhrat Ali, speaking on behalf of all the community of suhaba in Medina, is reported to have said:
"The Holy Prophet is dearer to us than our wealth, our children, our fathers, our forefathers, our mothers and cool water at the time of severe thirst."
The firmly established principle in Islam that our iman is as good as our love for the Prophet is fairly and accurately expressed by an Urdu poet when he says:

"Without love for the Prophet it is difficult to find God; He who is not of the Prophet's cannot be of God.
Without love for Muhammad faith cannot be complete;
To be a Muslim it is not enough to believe in God.
Daily prayers, charity, fasting and hajj are fine;
But despite these I cannot be among the faithful.
Unless I am ready to be sacrificed for the honour of Muhammad;
God is witness - my faith cannot attain perfection."

Love of the Prophet breathes life into our practice of religion. Without it our religion reduces to an empty adherence to a set of dead rules and rituals. ("Soul of iman, essence of the Qur'an and life of religion - all these are love of Muhammad, the Mercy to All Creation.")

Love of allah

Asalam Wa Alikum

Love of Allah

Loving Allah is the ultimate aim. Having attained the state of true love for Allah, each stage that follows it is one of its fruits and a branch from its roots - such as longing, intimacy and contentment. Each stage that precedes it - such as repentance, perseverance and doing without.
The most beautiful, the most sincere, the most elevated and the most exalted kind of love is most certainly the love of the One Whom hearts were created to love, and for Whom creation was brought into existence to adore. Allah is the One to Whom hearts turn in love, exhalation and glorification, humility, submission and worship. Such worship cannot be directed towards other than Him. It is the perfection of love accompanied by complete submission and humility. Allah is loved for His own sake in every respect. All except Him are loved for the love they give in return. All the revealed Books, and the message of all the Prophets, bear witness to the love that is due towards Him, as does the natural impulse He has created in all His servants, the intellect He has given them, and the blessings He has poured on them.
Hearts, as they mature, come to love whomever is merciful and kind towards them. So how much greater is their love for Him from Whom all kindness springs!
Every good thing enjoyed by His creation is one of His limitless blessings, and He is One with no associates and no partners:

"And whatever good you have - it is from Allah; and then, when misfortune comes to you, you cry to Him for help."

(Qur'an, An-Nahl 16:53)

And also:

"And from among mankind there are some who take for themselves (objects of worship as) rivals to Allah, loving them as they should (only) love Allah. And those who believe are stronger in their love for Allah."

(Qur'an, Al-Baqarah 2:165)

And also:

"O you who believe, whoever of you becomes a rebel against his deen (know that in his place) Allah will bring a people whom He loves and who love Him, humble towards the believers, harsh towards the disbelievers, fighting in the way of Allah, and not fearing the blame of anyone who blames."

(Qur'an, Al-Maidah 5:54)

The Prophet  has sworn that no servant truly believes until he, (the Prophet ) is more dear to that servant than his own child, father and all of mankind. (Related Bukhari, kitab al-Iman: 1/58 Muslim, kitab al-Iman, 2/15)
The Prophet  also said to Umar ibn al-Khattab, "even until I am more dear to you than your own self". (Related Bukhari, kitab al-Iman wa'n-Nadhur, 11/523)
This means that you are not a true believer until your love for the Prophet Muhammad  reaches this level.
If the Prophet  must take precedence over our own selves; as Allah says:

"The Prophet is closer to the believers than their own selves."

(Qur'an, Al-Ahzab 33:6)

When it comes to what we love and what this entails, then is not Allah (Most Exalted is He), even more deserving of our love and adoration than our own selves?
Everything that comes from Him to His servants whether it is something that they hate, directs us to love Him. His giving and His withholding, the good fortune and the misfortune that He decrees for His servants and His abasing them and elevating them, His justice and His grace, His giving life and taking it away again, His compassion, generosity and veiling of His servants wrong actions, His forgiveness and patience, His response to His servants' supplications even though He is not in any need of His servants whatsoever - all this invites hearts to worship Him and love Him.
If a Human being were to do the smallest amount of any of these things to another, that person would not be able to restrain his heart from loving him. How can a servant not love, with all his heart and body, the One who is constantly Merciful and Generous towards him in spite of all his wrong actions?
Allah seeks His servants friendship and love by means of His generosity towards him, even though He is not in any need of him. The servant, on the other hand, invites Allah's anger through his disobedience and wrong actions, even though he is in need of His assistance.
Neither Allah's mercy nor His generosity towards the servant deter him from disobeying his Lord. In the same way, neither the servant's disobedience nor his wrong actions deter Allah from granting him His blessings.
Furthermore, while anyone who we love and who loves us may behave like this for personal gain, Allah does so in order to benefit us.
Furthermore, while anyone with whom we trade will not do business with us if he does not make a profit from the transaction - and he will do what he can to make a profit one way or another - Allah (Most Exalted is He) trades with us in order to enable us to make the best and greatest profit for ourselves from our transaction with him. Thus one good deed counts as between ten and seven hundred good deeds, or even more, while a bad deed is recorded as only one bad deed and can be swiftly wiped out.
Allah (Most Exalted is He), in His infinite mercy has created everything for us, both in this world and in the next. Who else then, deserves to be loved and worshipped more than Allah? All that we - and the whole of creation, for that matter - require and need is with Him. He is the Most Generous. He gives His servants more than they need, even before they ask him. He is pleased with even a little right action and increases its rewards. He forgives untold wrong actions and wipes them out. Whatever is in the heavens and the earth supplicates to Him. The multiplicity of things never bewilder Him, nor is He weary by the insistent pleas of His servants. Indeed He is pleased with those who persist in their supplication.
He is ever pleased with His servants who seek His assistance, and He is angry with those who do not. He is displeased when He sees a servant being disobedient and not caring about his actions, and yet He veils His servant's wrong actions while the servant himself does not veil them. He has mercy on His servant while the servant does not have any mercy on himself.
He has called him to His acceptance and mercy through His compassion and generosity - but he declines. He has sent Messengers to him and made His covenant known through them. Allah, even draws near him and says:
"....Is there anyone who is calling on Me, so I may answer his prayer? Is there anyone who is asking of Me, so I may grant his request? Is there anyone who is seeking My forgiveness, so that I may forgive him?" (Related by Muslim, Kitab al-Musafirin wa Qasruhu, 6/36)
How then, can our hearts not love Him, the One who - and no other than Him - grants rewards, answers prayers, pardons mistakes, forgives sins, veils wrong actions, dispels grief and drives away sorrow?
He alone, is worthy of remembrance, worship and praise. He is the most generous to be asked, the most liberal to give, the most merciful to pardon, the mightiest to assist and the most dependable to rely on.
He is more merciful to His servant, than a mother is to her baby. He is more pleased by the repentance of the penitent sinner than a man who is overjoyed to find his riding beast, with all his provisions still on its back after he had lost it in a barren land and had given up all hope of survival.
He is pleased with the obedient servant for his obedience, even though it could not have happened without his help and assistance. He pardons and forgives even after He has been disobeyed. And yet, the rights which are due to Him are the ones which are most rejected and neglected.
He is the nearest witness, the most sublime protector, the most true to His Word, and the most just of all Judges. He knows the secrets of the selves:

"There is not an animal of whose forelock He does not have a hold."

(Qur'an, Hud 11:56)

He records the actions and decides the lifetimes of His slaves. To Him, the secrets in the hearts are known and the Unseen revealed. Everyone yearns for Him, faces humble themselves before the Light of His Face, and minds are completely incapable of understanding the Essence of His Being.
Love of Allah the Almighty gives life to the Heart and sustains the soul. The heart experiences no pleasure, nor feels any joy, nor tastes any success - not even life - if it does not have this love. If the heart loses this love, then the loss it suffers is more severe than that of the eye when it is deprived of its sight and the ear when it is deprived of its hearing.
Even worse than this, the decay of the heart when it is devoid of love for its Creator, Source, and True God, is far worse than that of the body when it no longer contains the soul. This truth is only recognised by the people who are alive, for a wound does not pain the dead.
A righteous man once said in a poem:

And love your Lord by serving Him
For lovers are but servants of the Beloved

When she was giving counsel to her children, one of the women of the salaf once said to them, "Make it a habit to love and obey Allah, for those who have taqwah take their obedience to the point where their body experiences aversion for anything other than obedience. If the cursed one (shaytan) tries to tempt them to do something wrong, the wrong actions is ashamed and avoids them because of the way in which it is rejected by them."
Abdullah ibn al-Mubarak recited:

You disobey Allah,
and yet you still claim to love Him.
By Allah, such behaviour is disgusting,
by any standard!
You would have obeyed Him had your love been true.
For the lover is always obedient to the Beloved!

References: The Purification of the Soul

Real Happiness In front of you

Aslam wa alikum

Real Happiness In front of you



Know the truth of Islam which brings you happiness by
knowing the following:
1. Allah is the sole creator, provider of sustenance and sole
planner who has no partners and helpers.
2. Islam calls to the worship of one deity who neither has
children nor is He born and there is none comparable to
Him.
3. No one benefits or is harmed except that it is willed by
Allah, if He wills it to happen, it will happen based upon a
great wisdom.
4. None deserves to be worshipped except Allah. There are
no intermediaries between the creator and us. He hears and
sees and He is above His throne.
5. Islam calls for the happiness in this temporary life and
everlasting happiness in the hereafter.
6. Islam is complete, nothing can be added to it nor can
another religion be accepted by Allah.

7. Islam is comprehensive it includes how one should
relate to their family and society both economically and
politically.
8. Islam does not change throughout the centuries since it
is for all times and places.
9. Islam calls for respecting the rights of parents,
neighbours, relatives and others.
10. Islam calls for aiding others and relieving them from
afflictions.
11. Islam calls for saving others from the difficulties of this
life and the hereafter by leading them to what Allah is
pleased with.
12. Islam calls for the protection of the intellect and body
from harmful things.
13. Islam calls for the preservation of everything good and
warns against everything evil.
14. Islam calls for the happiness of the people in this life and
the hereafter.
15. Islam is not affected by the actions of a few misguided
followers as a result of their ignorant actions or
misunderstanding of its rules.

16. Islam has given both men and women their complete rights in worship, reward and inheritance. A woman may be apportioned more than a man in certain cases and vice versa based upon the overall benefit of society and the individual.
17. Islam solves all the problems in life in the best way.
18. No one is able to bring a religion similar to Islam in terms of its complete rules and advice with regard to ones needs in life.
19. No one can find any fault or deficiency with Islam except from an ignorant or spiteful person.
20. No one enters this religion and then leaves it if they understand it correctly.
21. Islam is firmly established upon knowledge, action and propagation.
22. Islam has been made easy to follow and is accepted by pious souls.
23. Islam relieves difficulty and accepts few actions based upon Sincerity with great reward in this life and the hereafter.
24. The first Messenger to come was Nuh (Noah) and the last is Muhammad peace be upon them.

25. Muhammad (peace be upon him) is free from errors in the religion and he explained what has been sent down in the revealed Quran.
26. The glorious Quran that was revealed contains no errors and has no contradictions in its rules. It contains news of those who came before us and those who will come after us and judges between us.
27. Islam is based upon the correct belief in Allah, the Angels, the revealed Books, the Messenger, the Day of Judgement and the belief in Predestination, be it good or bad.
28. Islam is based upon: worshipping Allah alone and accepting the message of the Prophet Muhammad (peace be upon him), establishing the prayer, paying the Zakah (obligatory charity), fasting month of Ramadan, and performing the Hajj (pilgrimage).
29. Islam calls for being righteous and just to the Muslim and non-Muslims alike.
30. Realise your happiness in this life and the hereafter by entering into Islam, welcome to the world of spiritual and bodily happiness.

The Rights of the Neighbor in Islamic Shari`ah... part 11 and ending

Asalam wa Alikum

Sixth Topic

The importance of get-to-gathers between the neighbors

Among the matters that help fulfill the rights of the neighbors, particularly in this era in which preoccupations, distractions and temptations dominate, are the following: To meet each other regularly; to meet each other in every month or two months at the house of one of them or alternately. Also to exploit these meetings in the following: in acquaintance and rapport, strengthening love and relationships between each other, discussing the conditions of each other, helping each other in the occasions of sadness and happiness, inspecting the absent, visiting the patient, assisting the needy, rectifying the behaviors of those who follow the crooked path, giving advice to each other, discussing the conditions of area where they live in and its needs to services and reforms, solving its problems, tackling abominable acts like negligence in performing prayers, or dubious gatherings, loitering, teasing, molestations, wandering with motors, aggressions, theft or the like. All these matters represent a form of helping each other in goodness and piety, taking care of the neighbors and treating them kindly.

Proper attention should be given to the matters of the young and children through taking care of preparing the righteous environment. This righteous environment helps prepare and educate them well, protect them from different types of abominable acts and indecencies that are spread in some residence areas due to the negligence of neighbors and parents and due to lack of helping each other in upbringing youth, preparing the suitable climate for purifying their souls, rectifying their morals, urging them to compete each other in goodness and abandon the places of corruption and evil.

The area of residence should play as an integral part to the role of house and school. It should help achieve reformation and education, particularly the role of the area mosque which must be activated. This activation will be through teaching and Qur'an memorization circles and sessions of preaching and remembrance of Allah. It should be a source of light and guidance for everyone who visits it habitually or lives around it from the dwellers of the area.

The Rights Ofd the Neighbors part 10

The third degree: Treating the neighbor kindly and generously.

Treating the neighbor kindly has  a broad meaning that includes many kinds of virtues and good morals which Islam commanded its followers to comply with. All rights that a Muslim must fulfill towards his Muslim brother are, with all the more reason, obligatory upon the Muslim towards his neighbor brother; since he has the right of Islam and neighborhood.

These rights include: To love and show affection to him, greet him, meet him with a cheerful face, visit him if he is ill, escort his funeral if he dies, support him if he is oppressed, prevent him from wrongdoing and disobedience as much as possible, console and give him generously, relieve his distress, assist him in his need, give solace to him in the time of misfortune, congratulate him in the time of happiness, bring happiness to him, give him a present, give advice to him and his family, teach him what he ignores about his religion and life, exhort him kindly, help him in obeying Allah, call and make him desirous to embrace Islam if he is a disbeliever, take care and keep an eye on his house if he is absent, not to pursuit him by sight in order to know what he carries to his house, and to conceal what you know about his faults.

These kinds vary according to the diversity of neighbors, occasions, the state of every neighbor, and what he faces of the vicissitudes of the time be poor or rich, notable or humble,. Among these kinds are kinds that are individual duty, kinds that are collective duty and kinds that are recommendable. [38]

The most important is that you must treat him kindly with all that you can, by saying or action. Your should wish goodness for him, love him as you love for yourself and grant him a favor whatever its kind may be.

It is narrated that Ibn `Abbaas, may Allah be pleased with him and his father, said: "Three morals were recommendable in the sight of the people of Jahiliyyah and the Muslims are the worthiest to have them. They are: first, if a guest stayed at them, they would strive to treat him hospitably. Second, if one of them had a wife and she became very old, he would not divorce her for fear that she might not find the one who would maintain or take care of her. Third, if their neighbor fell in debt, or a difficulty or misfortune befell him, they would strive to settle his debt and relive him of his distress." [39]

The Prophet, sallallaahu ‘alayhi wa sallam, said: "O Muslim women! None of you should look down upon the gift sent by her female neighbor even if it were (Firsin) meatless hoof of a ewe (fleshless part of legs)." [40] The meaning is that no woman should disdain a gift sent by her female neighbor even if it is an insignificant thing, as the gift causes love and removes grudge and spite. Its significance lies in itself as a gift not in its value or price. So, the one who receives a gift must accept it and must not disdain it even if it was an inconsiderable thing.

Ibn Hajar [41] said: "This showed the exaggeration of presenting the small thing and accepting it, and it did not mean the reality of the Firsin itself; as gifting such a thing is not customary. That is, no woman should abstain from presenting her female neighbor a gift because of its insignificance; rather, she should present what is possible even if it is a small thing, as it is better than nothing. Firsin is mentioned as a way of exaggeration. Prohibition here may be meant to the one who receives the gift; namely, she should not disdain what is presented to her even if it is a petty thing. It is noteworthy that explaining the meaning of the Hadith according to the most general meaning is more suitable…

The Hadith, encourages mutual gifts even if by meager things; since the considerable gift may not be possible all time, and if the small gifts continue, they will become great gifts. It also refers to the desirability of cordiality and the removal of affectation."

In another place [42], he says: "It is tantamount to mutual love and affection. It is as if he says: 'The woman should show love to her female neighbor through a gift even if it is an inconsiderable thing. So, the rich and poor are equal in this matter.' The prohibition is addressed only to women because they are the resources of love and hatred, and because they react sharply in each case."

Abu Dharr, may Allah be pleased with him, narrated that the Prophet, sallallaahu ‘alayhi wa sallam, said: "O Abu Dharr! If you cook broth increase its water and spoon to your neighbors thereof." [43]

Al-Qurtubi [44] says: "He, sallallaahu ‘alayhi wa sallam, has exhorted people to have noble traits as they cause love and cordiality and ward off urgency and evil. The neighbor may suffer from the aroma of his neighbor's cooking pot. This neighbor may have offspring whose appetite may be whetted, particularly the weak from among them. So, hardship and expenditure of their guardian will become great, particularly if their guardian is a poor or widow. Therefore, their difficulty, pain and regret will aggravate. All these matters can be warded off by giving them a share in the cooked food… The scholars said: "When the Prophet, sallallaahu ‘alayhi wa sallam, said: 'increase its water,' he gently pointed out to the facilitation of matters with regard to the stingy. He made the increase in what is of no price which is the water. So, he did not say: "If you cook broth increase its meat," as this is not an easy matter for all people.'"                

The one who passes the night sated and dyspeptic while his neighbor is hungry and emaciated did not, surely, treat his neighbor kindly and generously. In the authentic Hadith, the Prophet, sallallaahu ‘alayhi wa sallam, said: "He is not a (true) believer who becomes sated while his neighbor beside him is hungry." In another narration: "He did not believe in me who passes the night sated while his neighbor beside him is hungry and he knows that." [45

The Rights of the Neighbor in Islamic Shari`ah part 9

The second degree is to endure his harm, overlook him and ignore his mistake.

It is reported that `Uthmaan Ibn Zaa`idah said: "The well-being has ten parts. Nine of them belong to ignoring people's mistake." When Ahmad Ibn Hanbal was told about this saying, he said: "The well-being has ten parts. All of them belong to ignoring  people's mistake." [35]

The meaning is that the safety from people's harm will not be achieved except through ignoring their evils, overlooking their oppression and ill-treatment and forgiving all their ill conducts. He who succeeds in realizing these characteristics, he is surely the prosperous, the wise, and the rightly guided person. How good is the saying of the poet!

The foolish is not a master in his people, but the master of his people is the one who pretends to be a foolish.

Al-Hasan Al-Basri said: "Treating the neighbor kindly is not the abstention from harming him, but it is the endurance of his harm patiently." [36]

Allah has described the pious as they repress their anger, pardon people and treat them kindly through excusing and overlooking them. Allah, the Almighty, says: {"… who repress anger, and who pardon people; and verily, Allah loves the good-doers."} [Aal-Imraan: 134]

Allah, the Almighty, has also enjoined doing justice and doing good to others. He, Exalted be He, says: {"Verily, Allah enjoins the doing of justice and the doing of good (to others)…"} [An-Nahl: 90]. Justice means that the one fulfills his rights and duties. Doing good means that the one gives up his right or a part of it and accomplishes what is beyond his duty.

There are a number of teachings we find in Islamic Shariah which urge pardoning, overlooking, making reconciliation and tolerance. If the person is commanded to treat all people with all these good morals, he, with all the more reason, is commanded to treat his neighbor with all these good morals.

It is narrated that the Prophet, sallallaahu ‘alayhi wa sallam, said: "Allah, Exalted be He, loves three persons: among them is a person who has an evil neighbor. This evil neighbor does harm with him, however, he endures his harm patiently. So, Allah will suffice him against this neighbor by moving him to another place or by death." In another narration: "… until they are separated from each other by death or moving away." [37]

Many people are able and keen to abstain from harming their neighbors. However, they do not tolerate or, even, do not try to endure any harm caused by their neighbours even if it is happened by mistake or negligence. You will find them ready to be provoked by a lesser thing, and to react with bigger retaliation on them, returning the insulting word with ten similar worlds, and making a mountain out of a molehill. As a result, great problems and disputes take place among them, which may be resulted from trivial things.

If they had adjusted themselves to endure harm, forgive mistakes, overlook faults, ignore the call for excuses, construe their neighbors' sayings and actions in the best sense and seek the reward of Allah regarding pardoning and tolerance, their state of affairs would not have been as we have mentioned.

How many great disputes took place between some neighbors because of a dispute occurred between their children. This matter is not strange with regard to children. If their fathers have had wisdom, tolerance and knowledge about the neighbor's right, these disputes would not have occurred between them, and they also would have been able to ignore them and nip them in the bud.