Prophet
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Hajj - Talbiyah [contd. II] (Ahadith 1445 - 1446)


Bismillah.
Volume 2, Book 26, Number 745:
Narrated Ibn Abbas (radiallaahu `anhu):
The Prophet (sallallaahu `alayhi wasallam) made Al-Fadl (radiallaahu `anhu) ride behind him, and Al-Fadl (radiallaahu `anhu) informed that he (the Prophet (sallallaahu `alayhi wasallam)) kept on reciting Talbiya till he did the Rami of the Jamra. (Jamrat-al-Aqaba.)
Volume 2, Book 26, Number 746:
Narrated 'Ubaidullah bin 'Abdullah:
Ibn Abbas (radiallaahu `anhu) said, "Usama bin Zaid (radiallaahu `anhu) rode behind the Prophet (sallallaahu `alayhi wasallam) from 'Arafat to Al-Muzdalifa; and then from Al-Muzdalifa to Mina, Al-Fadl (radiallaahu `anhu) rode behind him." He added, "Both of them (Usama (radiallaahu `anhu) and Al-Fadl (radiallaahu `anhu)) said, 'The Prophet (sallallaahu `alayhi wasallam) was constantly reciting Talbiya till he did Rami of the Jamarat-al-'Aqaba."
The basic lesson is that Talbiyah is to be recited throughout the days of Hajj, till Rami. We had already established this in earlier posts.
I'd like to point out to something else as well. Did you notice how the companions used to 'stalk' the Prophet (sallallaahu `alayhi wasallam). His smallest movements and actions are reported by them. SubhanAllah, they were the true 'fans' of the Prophet (sallallaahu `alayhi wasallam). They were the true lovers. Our love and devotion ends where we've learnt about our faraa'id (obligations). And we have no wish to find out anything beyond that.. his habits, likes and dislikes, his preferences, things that would make him happy/sad/angry. We're no lovers. We're.. losers. -_-

Taken from: http://ilookilisten.wordpress.com/2013/03/23/hajj-talbiyah-contd-ii-ahadith-1445-1446/

Charity or Gift? [Part II] (Ahadith 1229 - 1231)


Bismillah.
Volume 2, Book 24, Number 570:
Narrated Al-Aswad:
'Aisha (radiallaahu `anhaa) intended to buy Barira (radiallaahu `anhaa) (a slave-girl) in order to manumit her and her masters intended to put the condition that her Al-wala would be for them. 'Aisha (radiallaahu `anhaa) mentioned that to the Prophet (sallallaahu `alayhi wasallam) who said to her, "Buy her, as the "Wala" is for the manumitted." Once some meat was presented to the Prophet (sallallaahu `alayhi wasallam) and 'Aisha (radiallaahu `anhaa) said to him, "This (meat) was given in charity to Barira (radiallaahu `anhaa)." He said, "It is an object of charity for Barira (radiallaahu `anhaa) but a gift for us."
Volume 2, Book 24, Number 571:
Narrated Um 'Atiyya Al-Ansariya (radiallaahu `anhaa):
The Prophet (sallallaahu `alayhi wasallam) went to 'Aisha (radiallaahu `anhaa) and asked her whether she had something (to eat). She replied that she had nothing except the mutton (piece) which Nusaiba (Um 'Atiyya) (radiallaahu `anhaa) had sent to us (Buraira) in charity." The Prophet (sallallaahu `alayhi wasallam) said, "It has reached its place and now it is not a thing of charity but a gift for us."
Volume 2, Book 24, Number 572:
Narrated Anas (radiallaahu `anhu):
Some meat was presented to the Prophet (sallallaahu `alayhi wasallam) and it had been given to Barira (radiallaahu `anhaa) (the freed slave-girl of Aisha (radiallaahu `anhaa)) in charity. He said, "This meat is a thing of charity for Barira but it is a gift for us."
What Barira (radiallaahu `anhaa) had received was a sadaqah (charity). But when she gave it to `A'ishah (radiallaahu anhaa), it became a gift, which she served to the Prophet (sallallaahu `alayhi wasallam) as a meal.
When someone receives something in charity and gifts the same thing to another, it doesn't remain charity. The status changes. Because if it was charity, Prophet (sallallaahu `alayhi wasallam) wouldn't have accepted it, as No Zakah for the Prophet (sallallaahu `alayhi wasallam)'s Family.
One similar Hadith but with a different incident has already beendiscussed. Check it under Charity or Gift?
More on it here.

Taken from: http://ilookilisten.wordpress.com/2012/12/27/charity-or-gift-part-ii-ahadith-1229-1231/

Prophet [SAW]'s Grave (Hadith No. 1172)


Bismillah.
Hadith no. 1171 (below) is a repeat. Read it here.
Narrated 'Aisha:
Allah's Apostle in his fatal illness said, "Allah cursed the Jews and the Christians, for they built the places of worship at the graves of their prophets." And if that had not been the case, then the Prophet's grave would have been made prominent before the people. So (the Prophet ) was afraid, or the people were afraid that his grave might be taken as a place for worship.

Grave of the Prophet (SAW):

Narrated Abu Bakr bin 'Aiyash :
Sufyan At-Tammar told me that he had seen the grave of the Prophet elevated and convex.
Two types of graves: shaqq & lahd.
The shaqq means that a trench is dug in the middle of the grave to suit the size of the deceased, and its sides are built with bricks so that it will not collapse on the deceased, and the deceased is placed in it on his right side facing the qiblah, then this trench is covered with stones or the like and the ceiling is raised a little so that it will not touch the deceased, then the soil is filled in. 
The lahd (niche) means that a place is dug at the bottom of the grave on the side that is closest to the qiblah, in which the deceased is placed on his right side facing the qiblah, then this hole is filled in with bricks behind the deceased, then the dirt is filled in.
Lahd, for example.
Both the lahd and the shaqq are permissible according to scholarly consensus, but the lahd is preferable, because this is what was done with the grave of the Messenger (peace and blessings of Allaah be upon him). Muslim (966) narrated that Sa’d ibn Abi Waqqaas (may Allaah be pleased with him) said, during the illness of which he died: Make a lahd (niche) for me, and set up bricks over me, as was done for the Messenger of Allaah (S).
Detail here.
Side question: was a window opened above the Prophet (SAW)'s grave for rain? Answer here.
Wassalam.

Pictures that Lead to Shirk (Hadith No. 1123)


Bismillah.
Hadith no. 1122 is a repeat. Read it here.
Question: why is there no picture available of the Prophet (SAW)?
Islam came to prevent all means that may lead to shirk or the association of others in worship with Allaah. Among these means is the making of images, so sharee’ah forbids making images, and curses the one who does that, and a strong warning is issued to the one who does that.
Volume 2, Book 23, Number 425:
Narrated 'Aisha:
When the Prophet became ill, some of his wives talked about a church which they had seen in Ethiopia and it was called Mariya. Um Salma and Um Habiba had been to Ethiopia, and both of them narrated its (the Church's) beauty and the pictures it contained. The Prophet raised his head and said, "Those are the people who, whenever a pious man dies amongst them, make a place of worship at his grave and then they make those pictures in it. Those are the worst creatures in the Sight of Allah."
It was narrated that ‘Aa’ishah (may Allaah be pleased with her) said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) came back from a journey and I had placed a curtain of mine that had pictures on it over (the door of) a room of mine. When the Messenger of Allaah (peace and blessings of Allaah be upon him) saw it, he tore it and said, ‘The people who will receive the severest punishment on the Day of Resurrection will be those who try to make the like of Allaah’s creation.’ So we turned it (the curtain) into one or two cushions.” (Narrated by al-Bukhaari, al-Libaas, 5498). 
It was narrated that ‘Abd-Allaah ibn Mas’ood said: “I heard the Prophet (peace and blessings of Allaah be upon him) say: ‘The people who will be most severely punished on the Day of Resurrection will be the image-makers.’” (Narrated by al-Bukhaari, al-Libaas, 5494).  
So how could he grant permission to make a picture of him? Hence none of the Sahaabah dared to make a picture or image of him, because they knew the ruling that doing so was haraam. 
Allaah warns against exaggeration, as He says (interpretation of the meaning): 
O people of the Scripture (Christians)! Do not exceed the limits in your religion.
[al-Nisaa’ 4:171] 
And the Prophet (peace and blessings of Allaah be upon him) warned against doing anything that may involve exceeding the limits concerning him (peace and blessings of Allaah be upon him). He said: “Do not exaggerate about me as the Christians exaggerated about the son of Maryam, for I am just a slave, so say ‘The slave of Allaah and His Messenger.’” (Narrated by al-Bukhaari, Ahaadeeth al-Anbiya’, 3189). 
Imaam Muhammad ibn ‘Abd al-Wahhaab wrote a chapter entitled “Maa jaa’a ‘an sabab kufr Bani Adam huwa al-ghulw fi’l-saaliheen (What was narrated stating that the reason for the kufr of the sons of Adam was their exaggeration concerning the righteous).”, in which he said: “In al-Saheeh it is narrated that Ibn ‘Abbaas (may Allaah be pleased with him) said, concerning the aayah (interpretation of the meaning): 
"And they have said: ‘You shall not leave your gods, nor shall you leave Wadd, nor Suwaa‘, nor Yaghooth, nor Ya‘ooq nor Nasr’ (these are the names of their idols)." [Nooh 71:23] 
 These were the names of righteous men among the people of Nooh. When they died, the Shaytaan inspired their people to set up stone altars in the places where they used to sit, and call them by their names. They did that but they did not worship them, until those people died, then the knowledge was forgotten and they were worshipped.
Ibn al-Qayyim said:
More than one of the salaf said: ‘when they died, the people started to frequent their graves, then they made statues of them, then as time passed they started to worship them.
(Fath al-Majeed Sharh Kitaab al-Tawheed by ‘Abd al-Rahmaan ibn Hasan, p. 219) 
For this reason there are no pictures of the Prophet (peace and blessings of Allaah be upon him), because he forbade doing that, lest it lead to shirk. 
The implication of the testimony that Muhammad is the Messenger of Allaah (peace and blessings of Allaah be upon him) is that we believe in him and in the message that he brought, even though there are no pictures of him. The believers do not need a picture of him in order to follow him. The description of him that is given in the saheeh reports means that we have no need of his picture. Among the descriptions of him (peace and blessings of Allaah be upon him) that have been narrated are the following: 
  1. He (peace and blessings of Allaah be upon him) was the most handsome of face of all people.
  2. He had wide shoulders.
  3. He was neither tall nor short (of average height).
  4. He had a round face with a ruddy complexion.
  5. His eyes were intensely black.
  6. He had long eyelashes.
  7. He was the Seal of the Prophets, the most generous of people in giving, he was the most forbearing and content of all people, he was the most sincere in speech of all people, he had the gentlest nature of all people and was the most easy-going with others. Those who saw him suddenly stood in awe of him and those who mixed with him came to love him. Those who described him said they had never seen anyone like him before or since.
See Sunan al-Tirmidhi, al-Manaaqib, 3571 and other books of Sunnah which give descriptions of the Prophet (peace and blessings of Allaah be upon him). 
Undoubtedly the believers wish that they could have met the Prophet (peace and blessings of Allaah be upon him). Hence it says in the hadeeth narrated from Abu Hurayrah (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said:
The people most loved by me among my ummah will be those who would come after me, but every one amongst them would have the keenest desire to catch a glimpse of me even at the expense of his family and his wealth.
(Narrated by Muslim, al-Jannah wa Sifat Na’eemihaa, 5060).
Undoubtedly love of the Prophet (peace and blessings of Allaah be upon him) and following him are the means of being brought together with him in Paradise. Part of loving him (peace and blessings of Allaah be upon him) is seeing him in a dream, which means seeing him in his real form. It was reported that Abu Hurayrah said: “I heard the Prophet (peace and blessings of Allaah be upon him) say: 'Whoever sees me in a dream will see me when he is awake, for the Shaytaan cannot take my form.’”
Abu ‘Abd-Allaah said, Ibn Seereen said: this applies if one sees him in his true form. (Narrated by al-Bukhaari, al-Ta’beer, 6478).
[Taken from IslamQA.]
Wassalam.

Graves and Mosques (Hadith No. 1113)


Bismillah.
Volume 2, Book 23, Number 414:
Narrated 'Urwa:
Aisha said, "The Prophet in his fatal illness said, 'Allah cursed the Jews and the Christians because they took the graves of their Prophets as places for praying."' Aisha added, "Had it not been for that the grave of the Prophet (p.b.u.h) would have been made prominent but I am afraid it might be taken (as a) place for praying.
The scholars have discussed this issue, in the past and more recently, and they refuted those who quote the fact that the grave of the Prophet (peace and blessings of Allaah be upon him) is inside his mosque as evidence that it is permissible to take graves as places of worship, or to include graves in mosques.
Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him) said: 
There is a specious argument put forward by those who worship graves, namely the fact that the grave of the Prophet (peace and blessings of Allaah be upon him) is in his mosque. The answer to that is that the Sahaabah (may Allaah be pleased with them) did not bury him in his mosque, rather they buried him in the house of ‘Aa’ishah (may Allaah be pleased with her). When al-Waleed ibn ‘Abd al-Malik expanded the Mosque of the Prophet (peace and blessings of Allaah be upon him) at the end of the first century, he incorporated the room into the mosque, but he did wrong thereby, and some of the scholars denounced him for that, but he believed that there was nothing wrong with it for the sake of expanding the mosque.
It is not permissible for a Muslim to take that as evidence that mosques may be built over graves, or that people may be buried inside mosques, because that goes against the saheeh ahaadeeth, and because it is a means that may lead to shirk by associating the occupants of the graves in worship with Allaah.  End quote.
Majmoo’ Fataawa al-Shaykh Ibn Baaz, 5/388, 389.
[Taken from IslamQA]
Read more here.
Wassalam.

Prophet (SAW)'s Shroud (Ahadith 1060 - 1062)


Bismillah.
Note: Shroud is kafan.

Burial of the Prophet (SAW):

Dispute about who would succeed him broke out even before having the Messenger of Allah's body prepared for burial. Lots of arguments, discussions, dialogues took place between the Helpers and Emigrants in the roofed passage (portico) of Banu Sa'ida. Finally they acknowledged Abu Bakr as a Caliph. They spent the whole Monday there till it was night. People were so busy with their arguments that it was late night — just about dawn of Tuesday — yet his blessed body was still lying on his bed covered with an inked-garment. He was locked in the room.
On Tuesday, his body was washed with his clothes on. He was washed by al-'Abbas, 'Ali, al-Fadl and Qathm — the two sons of al-'Abbas, as well as Shaqran — the Messenger's freed slave, 'Usamah ibn Zayd and Aws ibn Khawli. Al-'Abbas, al-Fadl and Qathm turned his body round, whereas 'Usamah and Shaqran poured out water. 'Ali washed him and Aws leant him against his chest.
They shrouded him in three white Sahuli cotton cloth which had neither a headcloth [Sahih al-Bukhari, 1/169, Sahih Muslim, 1/306] nor a casing and inserted him in.
A sort of disagreement arose with regard to a burial place. Abu Bakr said: "I heard the Messenger of Allah say: 'A dead Prophet is buried where he dies.' " So Abu Talhah lifted the bed on which he died, dug underneath and cut the ground to make the tomb.
People entered the room ten by ten. They prayed for the Prophet sallallahu 'alayhi wa sallam. The first to pray for him were people of his clan. Then the Emigrants, then the Helpers. Women prayed for him after men. The young were the last to pray.
This process took Tuesday long and Wednesday night (i.e. the night which precedes Wednesday morning). 'A'ishah said: "We did not know that the Prophet sallallahu 'alayhi wa sallam was being buried till we heard the sound of tools digging the ground at the depth of Wednesday night." [Mukhtasar Sirat ar-Rasul, p.471; Ibn Hisham, 2/649-665; Talqih Fuhum Ahlul-Athar, p. 38, 39; Rahmatul li'l-Alamin 1/277-286]
(s) Excerpt from Ar-Rahiq al-Makhtum
Volume 2, Book 23, Number 361:
Narrated 'Aisha:
The Prophet was shrouded in three pieces of cloth which were made of Suhul (a type of cotton), and neither a shirt nor a turban were used.

Volume 2, Book 23, Number 362:
Narrated 'Aisha:
Allah's Apostle was shrouded in three pieces of cloth and neither a shirt nor a turban were used.

Volume 2, Book 23, Number 363:
Narrated Aisha:
Allah's Apostle was shrouded in three pieces of cloth which were made of white Suhul and neither a shirt nor a turban were used.

So that's how we'll look like in our last pair of clothes. Click this link to see.
Wassalam.

Patience --> Paradise (Ahadith 1039 - 1042)


Bismillah.
Volume 2, Book 23, Number 340:
Narrated Anas:
The Prophet said, "A Muslim whose three children die before the age of puberty will be granted Paradise by Allah due to his mercy for them."
This encourages patience on the death of children. Don't get wrong ideas.
Volume 2, Book 23, Number 341:
Narrated Abu Sa'id:
The women requested the Prophet, "Please fix a day for us." So the Prophet preached to them and said, "A woman whose three children died would be screened from the Hell Fire by them," Hearing that, a woman asked, "If two died?" The Prophet replied, "Even two (would screen her from the (Hell) Fire. "And Abu Huraira added, "Those children should be below the age of puberty."
Patience is the main factor. Number doesn't matter.
Volume 2, Book 23, Number 342:
Narrated Abu Huraira:
The Prophet said, "No Muslim whose three children died will go to the Fire except for Allah's oath (i.e. everyone has to pass over the bridge above the lake of fire)."
Volume 2, Book 23, Number 343:
Narrated Anas bin Malik:
The Prophet passed by a woman who was sitting and weeping beside a grave and said to her, "Fear Allah and be patient."
In other narrations, we get to know that this woman was not just weeping, she was wailing and doing the ritualistic mourning (which is discouraged in Islam). So Prophet (SAW) asked her to be patient.
Does being patient mean we can't cry on someone's death? Does it mean we can't be sad? Absolutely not. We CAN cry and we CAN be sad. BUT, we should look at the way Prophet (SAW) mourned his children's deaths. He lost almost all his children during his lifetime. Did he ever utter words of ungratefulness or let the sadness overtake him? What did he do?
Narrated by Anas bin Malik :
We went with Allah’s Apostle (pbuh) to the blacksmith Abu Saif, and he was the husband of the wet-nurse of Ibrahim (the son of the Prophet).
Allah’s Apostle took Ibrahim and kissed him and smelled him and later we entered Abu Saif’s house and at that time Ibrahim was in his last breaths, and the eyes of Allah’s Apostle (pbuh) started shedding tears.
‘Abdur Rahman bin ‘Auf said, “O Allah’s Apostle, even you are weeping!”
He said, “O Ibn ‘Auf, this is mercy.”
Then he wept more and said, “The eyes are shedding tears and the heart is grieved, and we will not say except what pleases our Lord, O Ibrahim ! Indeed we are grieved by your separation.”
(Sahih Bukhari, Book #23, Hadith #390)
Read more on the death of Prophet (SAW)'s son here and here.
Wassalam.

When the Prophet (SAW) Died (Hadith No. 1032)


Bismillah.
Imagine for a few minutes how it'd be like to live at the time of the Prophet (SAW), to see him often and to be near him. Imagine listening to his speeches, and watching him walk the streets of Madinah. Imagine being able to witness his smile and tearing up for his tears. Imagine spending time with him, his family and his friends. Imagine going to battle with him, supporting him and being there for him. Imagine putting your own life at risk just to save his. Imagine him growing old in front of you and wishing he'd never leave you. Imagine him talking about his death and not wanting to believe that it might actually happen one day. Imagine doing Hajj with him and hearing his sermon, not knowing that it'll be his last. Imagine him falling sick, and not being able to lead prayers in the mosque. Imagine missing seeing him and praying to Allah for his quick recovery. Imagine him being very happy one day seeing you pray together in congregation behind Abu Bakr (RA). So happy that you might've just cut your prayer short to see his glistening face had he not let the curtain fall. Then imagine hearing the news of his death one day and feeling shocked, horrified, devastated. Imagine not seeing his beautiful face ever again, not listening to his voice ever again. Imagine going through the streets of Madinah that day. So dull and dark, as if the earth, air and water felt sad too. Imagine life moving on. Imagine living through it all.
We can only imagine. How it really felt to lose Prophet (SAW) is beyond us. The Companions had experienced it. Go through the history books to know how their reaction was, how they lived through this loss and suffering. Most importantly the wives of the Prophet (SAW). And among them, Aishah (RA). Sigh.
Brief account of the last moments:
When the pangs of death started, ‘Aishah leant him against her. She used to say: One of Allâh’s bounties upon me is that the Messenger of Allâh died in my house, while I was still alive. He died between my chest and neck while he was leaning against me. Allâh had mixed his saliva with mine at his death. For ‘Abdur Rahman — the son of Abu Bakr — came in with a Siwak (i.e. the root of a desert plant used for brushing teeth) in his hand, while I was leaning the Messenger of Allâh against me. I noticed that he was looking at the Siwak, so I asked him — for I knew that he wanted it — "Would you like me to take it for you?" He nodded in agreement. I took it and gave it to him. As it was too hard for him, I asked him "Shall I soften it for you?" He nodded in agreement. So I softened it with my saliva and he passed it (on his teeth).
In another version it is said: "So he brushed (Istanna) his teeth as nice as he could." There was a water container (Rakwa) available at his hand with some water in. He put his hand in it and wiped his face with it and said: 
There is no god but Allâh. Death is full of agonies.
As soon as he had finished his Siwak brushing, he raised his hand or his finger up, looked upwards to the ceiling and moved his lips. So ‘Aishah listened to him. She heard him say:
With those on whom You have bestowed Your Grace with the Prophets and the Truthful ones (As-Siddeeqeen), the martyrs and the good doers. O Allâh, forgive me and have mercy upon me and join me to the Companionship on high.
Then at intervals he uttered these words:
The most exalted Companionship on high. To Allâh we turn and to Him we turn back for help and last abode.
This event took place at high morning time on Monday, the twelfth of Rabi‘ Al-Awwal, in the eleventh year of Al-Hijrah. He was sixty-three years and four days old when he died.
More on the facts & figures regarding his death here.

Volume 2, Book 23, Number 333:
Narrated 'Aisha:
Abu Bakr came riding his horse from his dwelling place in As-Sunh. He got down from it, entered the Mosque and did not speak with anybody till he came to me and went direct to the Prophet, who was covered with a marked blanket. Abu Bakr uncovered his face. He knelt down and kissed him and then started weeping and said, "My father and my mother be sacrificed for you, O Allah's Prophet! Allah will not combine two deaths on you. You have died the death which was written for you."
Narrated Abu Salama from Ibn Abbas : Abu Bakr came out and 'Umar , was addressing the people, and Abu Bakr told him to sit down but 'Umar refused. Abu Bakr again told him to sit down but 'Umar again refused. Then Abu Bakr recited the Tashah-hud (i.e. none has the right to be worshipped but Allah and Muhammad is Allah's Apostle) and the people attended to Abu Bakr and left 'Umar. Abu Bakr said, "Amma ba'du, whoever amongst you worshipped Muhammad, then Muhammad is dead, but whoever worshipped Allah, Allah is alive and will never die. Allah said: 'Muhammad is no more than an Apostle and indeed (many) Apostles have passed away before him ..(up to the) grateful.' " (3.144) (The narrator added, "By Allah, it was as if the people never knew that Allah had revealed this verse before till Abu Bakr recited it and then whoever heard it, started reciting it ")
Professor Nazeer Ahmed:
The first reaction to the death of the Prophet was shock, disbelief and denial. So great was the love of the Companions for the Prophet that they could not part with their love. So central was he to the life of the community that they could not imagine a life without his presence. When Omar ibn al Khattab (r) heard that the Prophet had passed away, he was so distraught that he drew his sword and declared: “Some hypocrites are pretending that the Prophet of God-may God’s peace and blessing be upon him—has died. By God I swear that he did not die; that he has gone to join his Lord, just as other Prophets went before. Moses was absent from his people for forty nights and returned to them after they had declared him dead. By God, the Prophet of God will return just as Moses returned. Any man who dares to perpetrate a false rumor such as Muhammed’s death shall have his arms and legs cut off by this hand.” People listened to Omar (r), too stupefied to believe that the man who had transformed Arabia from the backwaters of history to the forefront of the historical process was dead. The situation was grave indeed.
The resilience of Islam showed itself in the person of Abu Bakr (r). After confirming that the Prophet had indeed passed away, he entered the mosque where Omar (r) was speaking to the people and recited the following passage from the Qur’an: “Muhammed is but a Prophet before whom many prophets have come and gone. Should he die or be killed, will you give up your faith? Know that whoever gives up his faith will cause no harm to God, but God will surely reward those who are grateful to Him” (Qur’an, 3:144). It was as if the people had heard this passage for the first time; it struck them like a bolt of lighting. Omar (r) related later that when he heard it, his legs shook as he realized that the Messenger of God had indeed departed from this world. The mortality of the Prophet was established, while the transcendence of God was reaffirmed. The civilization of Islam was to be God-centered, not man-centered. Islam was to have its anchor in God and His Word. The Prophet, as the man who had brought the Divine Word and fulfilled his historical mission, had departed, but the light that had shone through him was to show the way to succeeding generations. Islam retained its transcendent character. It was to survive the physical absence of the Prophet and was to hurl itself as a dynamic force into the historical process.
They had to get over it. Life could not stop there. No matter how sad they felt, they had to continue living, working for Allah's cause. The mission that he had started, they had to fulfill.

It's obvious that I now want to talk about how that mission is ours now, and how important it is for us t understand our purpose of life and not get lost in the deceptive pomp and glitter of this world. You know how it is. :) #WaysToRuinAGreatPost
Wassalam.

Paradise on Earth (Ahadith 985 - 986)


Bismillah.
Volume 2, Book 21, Number 286:
Narrated 'Abdullah bin Zaid Al-Mazini:
Allah's Apostle said, "Between my house and the pulpit there is a garden of the gardens of Paradise."
Volume 2, Book 21, Number 287:
Narrated Abu Huraira:
The Prophet said, "Between my house and my pulpit there is a garden of the gardens of Paradise, and my pulpit is on my fountain tank (i.e. Al-Kauthar)."
So there is a little bit of heaven on Earth. :D
Knowing that a certain piece of land in Madinah is a garden from the gardens of Paradise is not enough. What we really need to know is what we're supposed to do when (and if) we visit it. Should we go all desi and start kissing the floor and not make space for anybody to pray there? (Personal experience during last `Umrah.)
Yeah, don't make space for anybody. Keep it aaaaalll for yourself. -_-
It's worse during women's visiting hours, by the way. :P
Ibn `Uthaymeen said when asked about it:
It is better for him to pray in al-Rawdah which is the area between the minbar of the Prophet (peace and blessings of Allaah be upon him) and the room in which is his grave, because this area is one of the gardens (riyaadh, sing. rawdah) of Paradise.
Read more here.
Pray and leave, okay?
Wassalam.

Taken from: http://ilookilisten.wordpress.com/2012/08/10/paradise-on-earth-ahadith-985-986/

Poetry in Islam (Hadith No. 953)


Assalamu`alaykum,
Bismillah.

Volume 2, Book 21, Number 254:
Narrated Abu Huraira:
That once Allah's Apostle (p.b.u.h) said, "Your brother, i.e. 'Abdullah bin Rawaha does not say obscene (referring to his verses): Amongst us is Allah's Apostle, who recites His Book when it dawns. He showed us the guidance, after we were blind. We believe that whatever he says will come true. And he spends his nights in such a way as his sides do not touch his bed. While the pagans were deeply asleep."

The text in maroon/brown is from a poem by Abdullah ibn Rawaha, which he wrote about the Prophet (SAW). The original verses in Arabic:

وَفِينَا رَسُولُ اللَّهِ يَتْلُو كِتَابَهُ إِذَا انْشَقَّ مَعْرُوفٌ مِنَ الْفَجْرِ سَاطِعُ أَرَانَا الْهُدَى بَعْدَ الْعَمَى فَقُلُوبُنَا بِهِ مُوقِنَاتٌ أَنَّ مَا قَالَ وَاقِعُ يَبِيتُ يُجَافِي جَنْبَهُ عَنْ فِرَاشِهِ إِذَا اسْتَثْقَلَتْ بِالْمُشْرِكِينَ الْمَضَاجِعُ 

They're beautiful, no? Describing the Prophet (SAW) so perfectly. It also shows us the sort of observations Companions used to make, the things they would notice about him. Like:
And he spends his nights in such a way as his sides do not touch his bed,
While the pagans were deeply asleep.
Reminds me of the verses from Surah al-Furqan about the Slaves of the Compassionate (`Ibaad-ur-Rahman). From them:

وَالَّذِينَ يَبِيتُونَ لِرَبِّهِمْ سُجَّدًا وَقِيَامًا

And those who spend the night in worship of their Lord, prostrate and standing. [Al-Furqan: 64]
And:

تَتَجَافَىٰ جُنُوبُهُمْ عَنِ الْمَضَاجِعِ يَدْعُونَ رَبَّهُمْ خَوْفًا وَطَمَعًا 

Their sides forsake their beds, to invoke their Lord in fear and hope.. [As-Sajdah: 16]
Prophet (SAW) approved of this sort of poetry by saying "your brother does not say obscene". Meaning, he's not doing anything wrong, or being immoral by saying these poetic verses.
From Hassan ibn Thabit's poem..

Ruling on Poetry:

The ruling on poetry is the same as the ruling on speech or words, of which it is a part. The well known, general principle is that which is narrated in Mursal ‘Urwah ibn al-Zubayr:
Poetry is like speech: what is good is good, and what is bad is bad.
If the poetry involves words of love to a specific woman who is not permissible for the poet, or encourages sin, then it is haraam poetry. 
But if it includes remembrance of Allah, blessings upon the Messenger of Allah, encouraging good qualities and good conduct, then it is poetry that is mustahabb and recommended. 
If it includes material that is neither makrooh nor mustahabb, rather it includes permissible matters, then it is permissible poetry, and this is the basic, original ruling concerning it, that it is permissible. 
Ibn Qudaamah (may Allah have mercy on him) said: 
There is no difference of opinion concerning the permissibility of poetry. This was stated by the Sahaabah and the scholars. End quote.
Al-Mughni (10/176).
[IslamQA]
Wassalam.

Ill Thought (Hadith No. 935)


Assalamu`alaykum,
Bismillah.

Volume 2, Book 21, Number 236:
Narrated Abu-Wa'il:
'Abdullah said, "One night I offered the Tahajjud prayer with the Prophet and he kept on standing till an ill-thought came to me." We said, "What was the ill-thought?" He said, "It was to sit down and leave the Prophet (standing)."

We can so relate to this, no? Especially with Ramadan coming up. Think of the long taraweeh qiyaam. What comes to your mind? (Pause and think!)
And then imagine... why didn't such ill thoughts come to Prophet (SAW)'s mind? Why did he love to pray for long hours? His feet would swell and all he would say was "shall I not be a thankful slave?". :(
Wassalam.

Loving Prophet [SAW] (Ahadith 927 - 928)


Assalamu`alaykum,
Bismillah.

Volume 2, Book 21, Number 228:
Narrated 'Aisha:
Allah's Apostle used to give up a good deed, although he loved to do it, for fear that people might act on it and it might be made compulsory for them. The Prophet never prayed the Duha prayer, but I offer it.

This shows how merciful the Prophet (SAW) was and how much he cared for his Ummah. <3
We come to know that Prophet (SAW) did pray Duha once in Umm Hani's house. Aisha (RA) wasn't present there, that's probably why she's saying 'the Prophet never prayed the Duha prayer'.

Volume 2, Book 21, Number 229:
Narrated 'Aisha, the mother of the faithful believers:
One night Allah's Apostle offered the prayer in the Mosque and the people followed him. The next night he also offered the prayer and too many people gathered. On the third and the fourth nights more people gathered, but Allah's Apostle did not come out to them. In the morning he said, "I saw what you were doing and nothing but the fear that it (i.e. the prayer) might be enjoined on you, stopped me from coming to you." And that happened in the month of Ramadan.

Imagine if taraweeh was fard on everyone.. o_O
You know how we say that we don't feel love for the Prophet (SAW). We don't know why we should love him and how we're supposed to love him. And why to such an extent? That he should be more beloved to us than everyone else, even more than our own parents.
Well, it's because we owe him a lot. He did for us what no parents ever did for their children. He bore for us pain that no one else would willingly endure. He prayed for us more than anyone else, even our own selves. He was our true Muhsin. And that's why we love him.

Go through the life of the Prophet (SAW), from his childhood to his death. Not once did he think of his own benefit. Every hardship that he went through, every trial that he faced, every loss that he suffered from was all for us. He did it all so we'd be able to practice our Deen with freedom today. He made sure we wouldn't have to go through hardships, so he took it all upon himself.
Just think about it. Any pain that he experienced, he felt it x2. Whether it was a simple headache or the extreme pain of naza` (during death), he endured twice the pain. :(


And we say we can't love the Prophet (SAW) that much..
Wassalam.

Invocation of Prophet (SAW) against the Disbelievers (Ahadith 818 - 819)


Assalamu`alaykum,
Bismillah.

Volume 2, Book 17, Number 818:
Narrated Abu Huraira;
Whenever the Prophet (p.b.u.h) lifted his head from the bowing in the last Raka he used to say: "O Allah! Save 'Aiyash bin Abi Rabi'a. O Allah! Save Salama bin Hisham. O Allah! Save Walid bin Walid. O Allah! Save the weak faithful believers. O Allah! Be hard on the tribes of Mudar and send (famine) years on them like the famine years of (Prophet) Joseph ." The Prophet further said, "Allah forgive the tribes of Ghifar and save the tribes of Aslam." Abu Az-Zinad (a sub-narrator) said, "The Qunut used to be recited by the Prophet in the Fajr prayer."

Volume 2, Book 17, Number 819:
Narrated Masruq:
We were with 'Abdullah and he said, "When the Prophet saw the refusal of the people to accept Islam he said, "O Allah! Send (famine) years on them for (seven years) like the seven years (of famine during the time) of (Prophet) Joseph." So famine overtook them for one year and destroyed every kind of life to such an extent that the people started eating hides, carcasses and rotten dead animals. Whenever one of them looked towards the sky, he would (imagine himself to) see smoke because of hunger.
So Abu Sufyan went to the Prophet and said, "O Muhammad! You order people to obey Allah and to keep good relations with kith and kin. No doubt the people of your tribe are dying, so please pray to Allah for them."
So Allah revealed: "Then watch you For the day that The sky will bring forth a kind Of smoke Plainly visible ... Verily! You will return (to disbelief) On the day when We shall seize You with a mighty grasp." (44: 10-16)
Ibn Masud added, "Al-Batsha (i.e. grasp) happened in the battle of Badr and no doubt smoke, Al-Batsha, Al-Lizam, and the verse of Surat Ar-Rum have all passed.

Dukhan (Smoke):

فَارْتَقِبْ يَوْمَ تَأْتِي السَّمَاءُ بِدُخَانٍ مُّبِينٍ
Then wait you for the Day when the sky will bring forth a visible smoke,
يَغْشَى النَّاسَ ۖ هَـٰذَا عَذَابٌ أَلِيمٌ
Covering the people: this is a painful torment.
رَّبَّنَا اكْشِفْ عَنَّا الْعَذَابَ إِنَّا مُؤْمِنُونَ
(They will say): "Our Lord! Remove the torment from us, really we shall become believers!"
أَنَّىٰ لَهُمُ الذِّكْرَىٰ وَقَدْ جَاءَهُمْ رَسُولٌ مُّبِينٌ
How can there be for them an admonition (at the time when the torment has reached them), when a Messenger explaining things clearly has already come to them.
ثُمَّ تَوَلَّوْا عَنْهُ وَقَالُوا مُعَلَّمٌ مَّجْنُونٌ
Then they had turned away from him (Messenger Muhammad صلى الله عليه و سلم) and said: (He is) one taught (by a human being), a madman!"
إِنَّا كَاشِفُو الْعَذَابِ قَلِيلًا ۚ إِنَّكُمْ عَائِدُونَ
Verily, We shall remove the torment for a while. Verily you will revert (to disbelief).
[Ad-Dukhan: 10-15]

Batsha:

يَوْمَ نَبْطِشُ الْبَطْشَةَ الْكُبْرَىٰ إِنَّا مُنتَقِمُونَ
On the Day when We shall seize you with the greatest seizure (punishment). Verily, We will exact retribution. [Ad-Dukhan: 16]
إِنَّ بَطْشَ رَبِّكَ لَشَدِيدٌ
Verily, (O Muhammad صلى الله عليه وسلم) the Seizure (punishment) of your Lord is severe and painful. [Al-Burooj: 12]
وَكَذَ‌ٰلِكَ أَخْذُ رَبِّكَ إِذَا أَخَذَ الْقُرَىٰ وَهِيَ ظَالِمَةٌ ۚ إِنَّ أَخْذَهُ أَلِيمٌ شَدِيدٌ
Such is the Seizure of your Lord when He seizes the (population of) the towns while they are doing wrong. Verily, His Seizure is painful, (and) severe. [Hud: 102]

Lizam:

قُلْ مَا يَعْبَأُ بِكُمْ رَبِّي لَوْلَا دُعَاؤُكُمْ ۖ فَقَدْ كَذَّبْتُمْ فَسَوْفَ يَكُونُ لِزَامًا
Say (O Muhammad صلى الله عليه وسلم to the disbelievers): "My Lord pays attention to you only because of your invocation to Him. But now you have indeed denied (Him). So the torment will be yours for ever (inseparable, permanent punishment)." [Al-Furqan: 77]
As already mentioned in the Hadith, this famine had occurred on the Holy Prophet's prayer, and he had prayed for it so that when the calamity befell, it would break the stubbornness of the disbelievers and then they would listen to the rebuke. It looked as if this expectation was being fulfilled to some extent, for some of the most stubborn enemies of the Truth, on account of the severities of the famine, had cried out: "O Lord, avert this torment from us and we will believe." At this, on the one hand, the Holy Prophet has been foretold :"These people will not learn any lesson from such calamities. When they have turned away from the Messenger, whose life, character, works and speech clearly show that he is Allah's true Messenger, how will a mere famine help remove their disbelief?" On the other, the unbelievers have been addressed, so as to say : "You lie when you say that you will believe as soon as the torment is removed from you. We shall just remove it to see how sincere you are in your promise. There is a graver disaster about to fall upon you. You need a much more crushing blow :minor misfortunes cannot set you right."
Some scholars comment that this 'smoke' is referring to the event that will take place on the Day of Resurrection, but Ibn Mas`ud's opinion (which seems the most correct one) was that Dukhan (Smoke) has already taken place. Meaning, it happened on the Battle of Badr. Allahu A`lam.

Site of the Battle of Badr

Anyway, whatever happened with the Quraysh and other nations of the past is history. Being judgmental is not the way to look at it. Allah (SWT) narrated these stories in the Qur'an for our benefit. He wants us to learn. He wants us to not repeat those mistakes. He wants us to be saved from His punishment. He wants to have Mercy on us. But do we, or will we ever learn!?
Wassalam.

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