Transcendency.

Allah is unique, distinct and unlimited. Human minds are limited and thus cannot understand which has
no limits. Allah described Himself in books and through Prophets, yet humans got confused when trying
to understand Allah through His creation. They mixed up the attributes of Allah by giving them to His
creation and the attributes of creation to Allah.

Introduction:

One of the most important attributes of Allah is the “al-Uloo”, meaning highness or
transcendence. The name Ali, is derived from it, meaning the transcendent one, one of the names
of Allah and acceptable as human name as well.
This attributes implies:
1. Allah is different and distinct from the creation in such a way that
a. He is not mixed into the creation
b. Above and beyond the creation.
c. He is neither part of creation nor creation is part of Him, in any way.
2. His attributes:
a. Functions without restriction in His creations
b. Nothing happens without His will
3. Islamic concept of Allah’s relation:
a. With creation is essentially dualistic: one is creator; other is creation. The infinite
and finite. Two separate entities. Neither one is the other nor are both one.
b. Is Unitarian alone and creation is alone as well:

Old philosophies:

The challenge to this concept came when people entered Islam from other areas of world,
bringing along with them their pagan philosophies, resulting in the idea of ‘Allah is
everywhere.’

a. Their philosophy regarding God was that He is

i. Omnipotent: almighty, with unlimited powers
ii. Omnipresent: present everywhere at the same timeThis concept was originated from Greek philosophy. The argument for being
God everywhere, they give is that to say God is above creation is to put Him
in a location.

b. Christians easily accepted Jesus as God,

when they adopted this concept that God is everywhere. And they believe that God came to earth in the form of
flesh and blood, as man; was crucified and died.

c. Jews: believe that God came to earth in the form of man,

wrestled with Prophet Yaqoob (as), and was defeated.

d. Persians:

accepted their kings as God incarnated, again based on concept
that God is everywhere.

e. Hindus:

worshiping countless idols is also based on the concept that God is
everywhere and when they start to worship the idol, God becomes
concentrated in that idol. So they are not worshiping idol, but the God in
reality.

f. Muslims:

these ideas were introduced as people from these religions entered
Islam, and reached its peak during the Abbasid Caliphate.
i. The Mutazalites were the key to these ideas propagation and hold key
posts in the courts. This was not until Imam Ahmad Ibn Hanbal,
fought against these ideas, and eventually they were removed from
govt. posts.
 One of the Mutazalite scholars, Abul Hasan, Al ashari,
separated from this school pf thought. But during his process
of refutation to hadith and Qur’an, he developed ideas, later
on adopted and are still in Islam prevailing the As’aree madhab.

ii. These ideas became the root of Sufism as well; Sufism was originally the
Zuhad in its initial stages of like Hassan Basri (ra). It evolved and
became Sufism by the time of Ababsid Caliphate.
iii. These ideas as a result, produced a new concept that every human being
has within him a portion of God. The soul is divine and the purpose
of this life is to reunite with the Divine.
 They developed many methods to achieve this goal like
Dhikr etc. when man attain this stage in his life; he is
referred as to Fana or Ittihad with Allah.
 Mansoor al hallaj is the example of this concept, claiming as
to have within him nothing but God.
iv. Shi’ites: the breakaway sect, Nasserites believe that Ali (ra) is the
manifestation of Allah. Another breakaway sect, Druze, believe that
the last Fatimid Caliph, al-Hakim bi Amrillah, was the last
incarnation of God among mankind.
v. Ibn Arabee, a sufi, made his followers to pray to themselves as he
believed that God is inside man.

g. Modern examples:

I. Elijah Muhammad: who claimed that he met with God incarnate, who
was his teacher, Fard Muhammad, and he sent him as his messenger
to black Americans.
II. George Baker: Father Divine: appeared in the depression of 1920’s. He
captured the innocents by opening restaurants and told them he was
God incarnated, and his wife, Mother Divine.
III. Jim Jones: founder of Peoples Temple: claimed himself to be God
incarnated and made over 900 people do suicide with him in 1979.

Conclusion:

These claims of divinity are not limited to any place. They make roots where the soil is fertile.
If the mind is already accepting the immanence of god, God being everywhere, then it is not
difficult to accept creation as God themselves.
This concept of being Allah everywhere takes the man in shirk in Uloohuyah as well as in Asma o
siffat; by giving Allah the attribute of man.
Clear proofs:
Following are the seven proofs, established by orthodox Muslim scholars, to support the fact thatAllah is totally separate from, and above His creation.

I. A natural proof:

1. Islam believes that every human, when born, comes with natural tendency. This
belief is based on these facts:

a. Qur’an:

When Allah created Adam, he extracted from him all of his
descendants, and made them bear witness that He Unity.

b. Hadith:

Every born child is born with an inclination to worship Allah. It is
his parents that make him a Jew, a Magian or a Christian.
2. So this claim of Allah being everywhere can be used, itself to some degree, to test
its accuracy
a. If asked that if Allah is everywhere, then it is most likely that his essences are
also found in filth and filthy places. The common man would hesitate in
accepting this fact. Some may argue.
b. If asked by child, who is most towards natural tendencies, he will totally
reject the idea and would go on telling about where Allah could not be.
3. If Allah is everywhere and in humans as well, than if some of the Humans are to
be put in the Hell, and then Allah would also be with them in the Hell, which is
naturally unacceptable.
4. When faced trails and difficulties, the natural reaction of man is to see above,
calling God for help

II. The prayer proof:

1. As Muslims, we are forbidden to worship any idols, pictures etc. if it would
have been, by saying that Allah is everywhere; then a Hindu or any other
idol worshipper would argue that what they do is right as well.
2. So all the kinds of prayers and prohibition in worships to idols leads to the
concept of not Allah being everywhere. Even standing in honor of a person is
prohibited in Islam.
Example: if we take Christians in particular to argue, and ask them
about the Hindus prayers being answered by worshipping their idols,
they would reject as idolatry is prohibited in Christianity. When
asked he would say that it is God I reality answering, so ultimately it
is God answering your prayers as well.
The fact that Jesus prayed and worshipped beyond himself is another
proof of Jesus not being a God.

III. The Mi’raj proof:

Two years before hijrah, Prophet (saw) made a miraculous journey from Makah
to al-Aqsa, and then all the way above the seventh Heaven and his throne, the
last created thing, and above that is Allah: so that he could be in the presence of
Allah. If Allah would have been everywhere, He would have met Prophet (saw) in
his room.
 the incident of talking of Allah from burning bush to Prophet Mosses
does not deny the fact that Allah is above the creation and not
everywhere as He can make things work as He wishes to.

IV. The Qur’anic proof:

There are number of verses in Qur’an:
The verses can be referring to this fact as
1. Directly: the proof can be found in the statements as well as in the Divine names
a. Names: al-Ali, and al-Alaa, both of them mean the highest, above which there is nothing.
b. Statements:
 In suar al –ina’am:
“……and He is al-Qahir is above His worshippers……” (6:18)
2. Indirectly are those in which things are referred to rising up to Him or
descending from Him.
 As in Sura Al ikhlass, Allah called Himself As-Samad, to whom which the
things rises.
 In sura al Ma’arij:
“The angels and spirits ascend up to Him……” (70:4)
 And prayers and Dhilr and good sayings: as in sura Faatir:
“…….to Him goes every good saying…….” (35:10)
 When Pharaoh asked to build something higher so he can reach up and
see the God of Mosses. Sura Ghaafir (40:36,37)
And many more
 There can be some verse, making it appear like that Allah is within
creation, for then we refer to the hadith and explaination of Prophet
(saw) regarding that verse.

V. The hadithic proof:

There are two kinds of references as well in hadith:
1. Indirect:
a. In the hadith narrated by Abu Hurairah (ra): Prophet (saw) said:
“(a group of angels) stays with you at night and (another group of) angels by
dayime, and both of the group gather at the time of Asr and Fajr prayers.
Then those angles wh have stayed with you overnight ascend (to Heaven)
and Allah asks them about you, even though He knows all about you……”
(bukahri, Muslim, Nisai)
b. “When Allah created creation, He wrote in the Book which he kept with
Him above His throne…..” (Abu Huariarah: Bukhari, Muslim)
2. Direct:
a. Prophet (saw) wife, Zainad bint Jahash, used to boast to other wives that
they got married by their families while she got married with Prophet
(saw) by Allah from above the seven heavens. (Bukhari)
b. The most explicit narration is the one which, Prophet (saw) asked a
servant girl that ‘where is Allah?’ and she replied that ‘He is above the
sky.’ And ‘you are the messenger of Allah’. So he relaed her free saying
that she is a believer. (Muslim)
Prophet (saw) did not ask her that who is your God, as most Makkan
pagans did believe in Allah, but they also believed that He was present in
their idols as well. The answer of the girl clearly indicates that Allah is
not within His creation. Anything done, said in the presence of Prophet
(saw) and approved is also a Sunnah. Prophet (saw) not only accepted
her statement, as well as used it for judging the true believer.

VI. The logical proof:

1. There are two possibilities for two things to exist;
a. One of two has to be part of the other and dependant on it, like the
attributes
b. Or they have to exist by self, distinct from each other.
2. The first possibility is unacceptable to have Allah created the world inside
Himself, for which He would be having the finite attributes of weakness and
deficiency
3. The second possibility is acceptable, and world is created outside and
separate from Allah
4. After accepting this, Allah is either above or below the creation. It can be
understood by natural response of people when faced with calamity, facing
upwards for prayer. Moreover, it would not have been acceptable for His
majesty to be below His creation.

VII. The consensus of early scholars

A famous scholar of 15th century, ad Dhahabi wrote a book, on transcendence of Allah,
gathering over 200 statements of scholars confirming this attribute of Allah. It was
because people were getting affected by the teachings of Muatazzlites, Ibn Arabee, etc
 Imam Abu Haneefah was once asked about a person who says that he
does not know whether his God is in Heaven or earth? He said that “he
disbelieved, as Allah has said ‘the most Merciful is above the throne’,
and his throne is above the Heavens.”
He was further asked that ‘if he says that Allah is above the throne but
he does not know whether the throne is above the Heavens or on earth?’
he said, “he disbelieved,because he denied that Allah is above the
Heavens, and whoever does so is a disbeliever.”
 It’s been recorded in many books that the student of Abu Haneefah, Abu
Yousauf, asked Bishr al-maresi (of mutazilite school) to repent when he
denied that Allah is above the throne.

Summary:

We conclude three points concerning transcendence:
1. Allah is completely separate from His creation.
2. Neither creation surrounds Him (that He is within His creation) nor above Him.
3. Allah is above all things.
o Now the location is an attribute of created things. It came into being with the
creation. Allah is above, more precisely beyond all things. As location is to locate or place Allah in a place.
Same is with time. It came into existence with creation. When we say Allah knows all,it means all that was before time and will be.
o Ibn Abbas said:
“In Allah’s hand, seven heavens, even earths, their contents as well as what is
between them is like a mustard seed in one of your hands.”
For a mustard seed, we are above and beyond it.
As for Allah controlling all things, He knows sees and hears everything. He does not have to
be there to perform all actions. If we can see and hear all around the world, with just one
click one remote on computer, why not Allah, our God. It is man who has to be there to effect
a situation. So saying Allah is everywhere is shirk in Asma o sifaat, by attributing Him the
weakness of His creation.

o If asked by Christians, that why Allah would come on earth as a man, they would say
that, so that he would know how it is like being a man.
It is not true for Allah, as He does not need to be a created being or in creation to
know and act.
Similarly the verses in Qur’an, which mean as describing Allah in a location, do not
actually mean Allah in those places:
As said by Allah:
“We verily created man and We know what his soul whispereth to him, and We are
nearer to him than his jugular vein.” (50:16)
“O you who believe! Answer Allah (by obeying Him) and (His) Messenger when he
(SAW) calls you[] to that which will give you life,[] and know that Allah comes in
between a person and his heart (i.e. He prevents an evil person to decide anything).
And verily to Him you shall (all) be gathered.” (6:24)
These verses are taken in the meaning that nothing escapes from Allah’s knowledge,
even the innermost thoughts of humans. And that he can change these by His power.
Moreover, the verses should be taken in context and not out of context and in bits n
pieces.
One might ask that why the verses before supporting transcendence were taken
literally and those not supporting are taken in context. It is because the verses of
transcendence are in majority and is further supported by sunnah, while the later one
are in minority, and oppose what is already laid in Qur’an so it has to be taken in
context.

Bilal Philips, The Fundamentals of Tawheed, Chapter Eight, pp. 133153

Magic in islam

   Introduction:

1. It can be defined as:
a. The control or foresight of natural forces by performing rituals to call upon
spirits, gods, the supernatural agencies or whatever etc for aid,
b. The belief that man can control the nature by certain formulas, rituals etc
2. It deals with the category of Tawheed Asma o Sifaat, though overlapping
Tawheed Ar Rubobiyah in some areas
3. It can be categorized as follows, by Western Version:
a. The study of natural phenomena, formerly known as ‘natural’ or ‘white’
magic, now called ‘modern natural science’. And is good magic
b. The sorcery or ‘black magic, used to invoke the supernatural powers for
personal or evil purposes, thus evil magic
The other terms used for this kind of magic were
i. Witchcraft: sorcery practiced by a women possessed by a demon
ii. Divination: practice of seeking knowledge of future by supernaturalmeans
iii. Necromancy: the supposed practice of communicating with the dead,
esp. to predict future etc. (a form of divination)
But from Muslim Perspective it is all evil.
4. The magic involves two elements:
a. Trick
b. Real magic: involved with the world of Jinn
Externally, they both are same in practice and fall under the same category.
5. In Arabic, the word ‘sihr’ is referred for magic.
a. It means whatever is caused by hidden or subtle forces. Anything that
happens subtle (delicate or precise) so as you cannot see the origin of.
b. The predawn meal taken before fasting is called ‘Sahur’, (from root Sihr), as
it is the time when darkness of night is ending.
c. In a hadith Prophet (saw) also referred as:
“Verily some forms of speech are magic. (sihr)”
It means a persuasive and influential person in speaking making right seem
wrong and vice versa.

The reality of Magic:

1. Modern western belief:

is that magic has no reality at all.
a. They are considered just the psychological disorders and to effect those who believe in it.
b. Because Modern science denies all kind of supernatural forces, only believing in what we see, touch, feel etc.
c. Magical performances are considered as deceptions based on illusions andtricks

2. Islam:

a. On one hand, it is a part of Islamic belief to not to believe on amulets and
charms for effecting good and bad fortune.
b. On the other hand, Islam does recognize the reality of magic on a certain
level, the one involved with the world of magic, and not merely as trickery.
3. Jews and their lies for magic:
a. Jews have four famous books, but they claim to have a fifth one as well, the
magic book. They support their practice of magic by believing this magic book
as a part of their books, and the magic was taught by Prophet Sulaiman (as).
b. Allah has described in the Qur’an that these magic trickery and astrology was
taught to them by devils
c. These were taught by two angels in ancient times, Haroot and Maroot, which
were sent as a test to people, by Allah. They used to warn people, but they did
not listen, and learned which caused harm to other people, esp. in breaking the marriages
d. The fact is that the harm was done by Allah’s permission, so in reality they were
harming themselves by learning the magic, as act of disbelief is to be committed for learning magic.
e. It was clearly mentioned in Torah about sorcery to be forbidden, and learner of
it as a disbeliever, and that he will be in Hell forever. But they removed these
verses and learned the magic.

4. There are many verses and Hadiths to prove magic as haram

Qur’an:

Allah says:
“ ◌ ………………وَلَقَدْ عَلِمُوا لَمَنِ اشْتَرَاهُ مَا لَھُ فِي الْآخِرَةِ مِنْ خَلَاقٍ
“……But the Children of Israel certainly knew that whoever purchased the magic
would not have in the Hereafter any share….” (2: 102)
This verse proves three things:
a. The punishment of eternal residence in hell (as the will have no share in
hereafter) can only be for something sever and haram
b. The magician, who teaches and learn magic are Kaafirs (disbelievers).
c. The term ‘purchased’: acquires it: is general in its implication. So it means
i. Who acquires wealth from teaching it
ii. Who pays to learn it
iii. Or simply who has knowledge of it

Sunnah:

i. The last two Surahs, al-Falaq and an-Naas were revealed to break the
magical spell on Prophet (saw),
a. Done by the Jew, Labeeb Ibn Aasam.
b. He suffered from memory loss; forgetting things, and effecting perception;
closer things were far away and vice versa.
c. So the effect was not severe that it created doubt on his teachings.
d. Jibreel (as) came with suras and told about the charm in certain well
e. Prophet (saw) asked Ali (ra) to bring it, unite knots while reciting surahs
ii. Allah could have prevented it, but He allowed it to happen so as to make
aware people of its reality and how to deal with it.

5. Magic and Miracle:

There is a very small difference in miracle and magic. As in case of Prophet
Mosses (as) and the magicians of Pharaoh, Mosses (as) also make stick as
snake, but it was real and a miracle; while magicians tricked by making sticks
appeared as snakes.
a. Same is the case with many Leaders having millions of followers, as they
show their miracles, which are in fact the tricks and magic, like Sa’ai Baba
or Avatars in India.
b. This has also affected the Muslims. Those are considered saints and sufis,
who can perform miracles (magic), of traveling huge distances in seconds,
produce food or money from nowhere, appearing at multiple places at the
same time etc.

6. The reality:

If one observes deeply the phenomena of haunted houses, voodoo, levitation (the act
of raising a person in air by apparently supernatural means), Ouija boards,
séances (meeting where people communicate with the dead ones by a medium),
demonic possession etc, he will find out the involvement of magic somehow in them.

7. Jinn:

i. Behind all this is the world of Jinn involved. The jinn: forms:
a. Most of them are invisible
b. Some of them are in form of dog and snakes
c. And few of them can take any form they want, involving human form.
 Example: The incident of Abu Hurairah (ra), when he was made
Guardian of Charity, and he captivated a man three nights, digging
food, is an example of this. Abu Hurairah (ra) was later informed by
Prophet (saw) that he was the devil. (Bukhari)

ii. Abilities:

a. Can travel vast distances
b. Enter human bodies
c. While remaining invisible can produce sounds, turn on/off lights, in
haunted houses
d. Imitate the voice of dead ones and relating their stories in séances
e. Levitation: raise the person/thing on themselves
f. Ouija board: prodding by them
g. Flying sorcerers
h. UFOs: aliens: to reaffirm the concept of those who believe that universe
is an accident
i. The reincarnation: esp. the younger kids relating stories and places of
their previous lives, as fed by Jinn, as they can enter and can feed our
minds, through dreams
iii. In particular:

1. possession:

Possession by jinn is by entering the body as well as the mind. It can be
a. Temporary: where people make themselves work physically and
spiritually violently, falling unconscious, and speaking foreign tongues.
It is Jinn cackling on their lips.
It’s also been observed in the Dhikr circles of sufis.
b. Permanently: where major personality changes take place; person
acting abnormally, having supernatural powers, and even Jinn talking
directly.

2. Exorcism:

the practice of expulsion of demons or evil spirits from the
possessed houses or persons.
a. Non-Muslims methods obviously involve shrik, and are forbidden.
When they do this procedure, the jinn leave the body Willingly, to
reaffirm the act of shirk they do to remove him,
b. Muslims: methods involve what is prescribed by Qur’an and Sunnah,
and in this method, jinn is expelled from body.

Methods:

There are essentially three methods of removing Jinn from
possessed person:
I. To remove jinn by calling upon other jinn.
As this method requires a magician to break spell of the
other, and involves things against Islam, thus forbidden.
II. By using the exorcist methods of Christians and Non-
Muslims. They may call upon Jesus or their other priests,
or by using cross. The Jinn leaves the possessed the
person confirming them that their methods of exorcism,
involving shirk are correct. So this cause those to be firm
on their beliefs of shirk.
III. By reading Qur’an and duas as prescribed by Prophet
(saw). In this case, the jinn are driven out by command or
even by blows.
c. Examples from Sunnah for exorcism:
When a boy was presented to him on his way, and he blew in his
mouth, said Bismillah and asked the jinn to go away.
When an insane boy was brought to him and he hit his back,
saying the enemy of Allah (Satan, jinn) to get out.
When a companion cured a possessed person by reciting Sura al
Fatiha over him, for three days and nights, and he was cured.
This method was approved by Prophet (saw).

Islamic ruling on Magic:

Islam regards practice and learning of magic as kufr, so based on a hadith, the
punishment for a magician, who do not repent is death. As Prophet (saw) said:
“The prescribed punishment of magician is that he be executed by by the sword.”
Although this hadith is Daif in its chain of narrations, but it is upgraded to
Hasan for being supporting evidences.
a. Three imams (Abu Hanifah, Malik, Hanbal) ruled according to it, while
Sha’afi ruled that the magician should be executed if he reaches the level of kufr
b. This law was vigorously carried out by Righteous Caliphs. Bajjalh Ibn
Abdah reported that Umar (ra) sent letters to Muslim forces to inform the
Zoroastrians (of Prophet Zoroaster) to dissolve marriages to their
daughters, mothers and sisters. To eat their food, as they were in Ahl e kitab,
and to kill all magicians and fortuneteller. On this order, Banjallah himself
executed three magicians.
c. Hafsa (ra), wife of Prophet (saw), had her servant killed as she was found to
be doing magic on her.
d. In Umayyad Caliphate, magicians were introduced in the courts. So
companions practiced this ruling on individual basis. In the court of Malik
ibn Marwan, there was a magician playing trick of cutting the haed and
joining back again. People were amazed and said that SubhanAlllah he can
tack and give life. A companion, Jundub al-Adi, went back home to bring
sword. Next day, when the magician was about to perform his magic,
Jundub chopped his head and said that now bring back yourself to life. He
was arrested and jailed.
Believing in magic is attributing the siffat of Allah to the creation, so shirk in
Asma o sifaat.

 By Bilal Philips, The Fundamentals of Tawheed, Chapter Seven, pp. 115-131

Astrology in Islam

                                      Astrology

1. The knowledge of stars and planetary calculations collectively is called ‘Tanjeem’.Najam: star

2. it is one of the important branches of fortunetelling

3. it has been divided into three categories

a. the belief that earthly beings are influenced by the heavenly bodies

b. the same belief but a Muslim version that Allah causes all this

c. astronomy: calculations for directions, farmers to determine

seasons etc and ishalal

First category:

1. that the earthly beings affected by heavenly bodies

2. future can be forecasted by their movements

3. it is the shirk in Asma O sifaat, as attributing the creation the qualities of Allah

4. Origin:

a. As ancient as from 3rd millennium B.C. in Mesotopomia, and attained full development in Greek orbit

b. It reached China and India in 6th century B.C. and was widely adopted

c. It was made unique to Royal court to only in Greece, and then in India and

China too, general public cannot access it

d. But in 4th century B.C. in Greek, the general Greek public can also access it, if it can afford to

5. Christians:

a. The Christianity adopted the cultural aspects of Greece, when it reached there after leaving middle east, as idea of trinity and astrology

b. So the early Christian writers, like Dante and St. Thomas Aquinas, accepted it as an exact science

6. Ibrahim (AS):

a. Was sent to Sabians, who also believed in astrology

b. They made idols of moon, stars and sun and prostrated to them

c. They also believed that the spirits of these heavenly bodies come into idols and communicate and fulfill the desires

7. Islam:

a. Cancelled all types of this kind

b. It is shirk as it involves predicting future, giving the attribute of Allah to stars etc and most important of them is the control over destiny (Qadar)

c. It is kufr and those who practice it are considered kaafir

d. It is haram as Ibn Abbas narrated that Prophet (saw) said:

“Whoever acquires any branch of astrology has acquired knowledge of a branch of magic. The more he increases in that knowledge the more he increases in sin.”

Second category:

1. The Muslim version of astrology, that heavenly objects do affect the earthly beings, but by Allah’s will

2. This entered Muslim’s ruler ship during late Umayyad caliphate and early Abbasid’s Caliphate

3. The latter were more corrupt and introduced dancing girls, jokers, court scholars, and astronomers etc

4. They knew that prohibition of astrology, so to want to make it practice they said that we are making predictions and Allah will do if He wants to, inshaAllah

5. So astrological predictions were attributed to Allah’s will

6. Still this practice is also haram and is Kufr

7. As in this case also, Allah’s powers are given to creations and His Knowledge is claimed by these interpreters

Third category:

1. Astronomy: based on scientific facts

2. For directions as North Pole star, and for season predictions etc is legitimate

3. It is halal as also mentioned in Qur’an

“it is He who made the stars as guidance for you in the darkness of land and sea.”Arguments of Muslim astrologers:

1. The verse used by early astrologers:

“And signs and with the stars they are rightly guided.”

a. They used that the scince refers to astrology

b. However, we can refer to Companions or Prophet (saw), as Ibn Abbas (tarjaman ul Quar’an, the translator of Qur’an, said by Prophet saw) said:

“The signs here mean the road signs or landmarks in daylight hours, not the stars at all. The guidance by them is meant to be guided at day and night during travel.”

c. The most prominent argument is the translation of the Sura al Burooj as ‘zodiacal signs’. In reality it means ‘star configuration’

Astrology

1. It destroys the element of Asma o sifaat

2. Its haram and forbidden

3. The hadeeths of Prophet (saw) about approaching fortuneteller, and the prayers will not accepted and disbelieved in Islam, takes this aspect of astrology in it also

4. As both the fortuneteller and astrologer claims to predict the future

5. The Mulsims should not even wear things related to these, even they do not believe it, as they represent the Kuffar

6. Prophet (saw) said:

“What I fear most of my nation after my time is: the injustice of their leaders, the belief in stars and the denial of divine destiny.”

7. Qatadah, a leading scholar who studied under Companions of Prophet (saw), also said

a. The stars are for directional guidance and for stoning devils

b. Seeking anything beyond this is unacceptable

c. They are people of ignorance to Allah’s commands

d. No one knows of unseen

e. If Allah would have taught it, He would have had taught it to Adam, when he made him learn the names of all things.

 By Dr Bilal Philips, (The Fundamentals of Tawheed) Chapter Six, pp. 105-114

“All humans are…

“All humans are dead except those who have knowledge; and all those who have knowledge are asleep, except those who do good deeds; and those who do good deeds are deceived, except those who are sincere; and those who are sincere are always in a state of worry.”

– Imam Shafi’ee (rahimullah)

“knowledge”

In the name of Allah most merciful…Important topic how to win the hearts?
i don’t like to post lengthy post but as this topic is very intrusted ,don’t miss it every part of this post help you maintain ur life toward success …   The way of Prophet صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ in wining the hearts of the creation Belief and good deeds Allah says in the Qur’an in Surah Maryam 19: 96 إِنَّ الَّذِيْنَ آمَنُوْا وَعَمِلُوْا الصَّالِحَاتِ سَيَجْعَلُ لَهُمُ الرَّحْمَانُ وُدًّا “Indeed, those who have believed and done righteous deeds – the Most Merciful will appoint for them affection.” The Prophet صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ said that Allah the Exalted says, إِذَا أَحَبَّ اللَّهُ الْعَبْدَ نَادَى جِبْرِيْلَ إِنَّ اللَّهَ يُحِبُّ فُلَانًا فَأَحْبِبْهُ فَيُحِبُّهُ جِبْرِيْلُ فَيُنَادِي جِبْرِيْلُ فِي أَهْلِ السَّمَاءِ إِنَّ اللَّهَ يُحِبُّ فُلَانًا فَأَحِبُّوْهُ فَيُحِبُّهُ أَهْلُ السَّمَاءِ ثُمَّ يُوْضَعُ لَهُ الْقَبُوْلُ فِي الْأَرْضِ
“If Allah loves a person, He calls Jibrael saying, ‘Allah loves so and-so; O Jibrael! Love him.’ Jibrael would love him and make an announcement amongst the inhabitants of the Heaven. ‘Allah loves so-and-so, therefore you should love him also,’ and so all the inhabitants of the Heaven would love him, and then he is granted the pleasure of the people on the earth.” [NARRATED BY رضي الله عنه; RECORDED IN SAHEEH BUKHARI 4:431 (BOOK OF BEGINNING OF CREATION), SAHEEH MUSLIM 6373 (BOOK OF VIRTUES, GOOD MANNERS AND JOINING OF THE TIES OF RELATIONSHIP)]] Ibn Hajr said, the meaning of الْقَبُولُ is, قُبُوْلُ الْقُلُوْبِ لَهُ بِالْـمَحَبَّةِ وَالْـمَيْلُ إِلَيْهِ بِالرِّضَا عَنْهُ “الْقَبُولُ” means hearts accept that person with love and feel inclined to him while being pleased with him.” Harim bin Hayyaan Al-Abdi said قَالَ هَرِمُ بْنُ حَيَّانَ الْعَبْدِيُّ  : مَا أَقْبَلَ عَبْدٌ بِقَلْبِهِ إِلَى اللهِ إِلَّا أَقْبَلَ اللهُ بِقُلُوْبِ الْمُؤْمِنِيْنَ إِلَيْهِ حَتَّى يَرْزُقَهُ مُوَدَّتَهُمْ وَرَحْمَتَهُمْ
“Whenever any person inclines towards Allah, Allah makes the hearts of the believers incline towards him, until he gets their love and mercy.” [Tafseer ibn kathir surah Maryam 19:96] Love for the sake of Allah and spreading ‘Salaam’ The Prophet صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ said, لَا تَدْخُلُوْنَ الْجَنَّةَ حَتَّى تُؤْمِنُوْا وَلَا تُؤْمِنُوْا حَتَّى تَحَابُّوْا أَوَلَا أَدُلُّكُمْ عَلَى شَيْءٍ إِذَا فَعَلْتُمُوْهُ تَحَابَبْتُمْ  أَفْشُوْا السَّلَامَ بَيْنَكُمْ 
“You shall not enter paradise until you believe, and you will have not believed until you love one another. Shall I not tell you of something you can do to make you love one another? Spread the greetings of salaam amongst yourselves (between each other).” [NARRATED BY رضي الله عنه; RECORDED IN SAHEEH MUSLIM 96 (BOOK OF FAITH)] Helping people and fulfilling their needs The Prophet صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ said, أَحَبُّ النَّاسِ إِلَـى اللهِ أنْفَعُهُمْ “The best among the people in the sight of Allah is one who is more beneficial to them (people).”
[NARRATED BY ibn umar رضي الله عنه; RECORDED IN al-kabeer by tabarani, IBN ABI DUNYA IN QADAUL HAWAAIJ,  AUTHENTICATED (Hasan) BY ALBANI IN SAHEEH AL JAAMI 176] a. Family and relatives The Prophet صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ said, خَيْرُكُمْ خَيْرُكُمْ لِأَهْلِهِ وَأَنَا خَيْرُكُمْ لِأَهْلِي “The best amongst you is the one who is best towards his family and I am the best amongst you towards my family.”
[NARRATED BY AISHA رضي الله عنها; RECORDED IN TIRMIDHI, ALSO NARRATED BY IBN ABBAS رضي الله عنه RECORDED IN IBN MAJAH, AND NARRATED BY MUAWIYAH رضي الله عنه RECORDED IN AL- KABEER BY TABARANI, AUTHENTICATED (SAHEEH) BY ALBANI IN SAHEEH AL JAAMI: 3314] b. Importance of co-operation of the family in the duty of Dawah Statement of Musa عليه السلام Surah Ta-Ha 20:29-31 وَاجْعَل لِّي وَزِيْرًا مِّنْ أَهْلِي. هَارُوْنَ أَخِي. اشْدُدْ بِهِ أَزْرِي “And appoint for me a minister from my family – Aaron, my brother. Increase through him my strength.” c. Serving the members of the family Al- Aswad رَضِيَ اللهُ عَنْهُ narrated,    عَنْ الْأَسْوَدِ قَالَ سَأَلْتُ عَائِشَةَ مَا كَانَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَصْنَعُ فِي بَيْتِهِ قَالَتْ كَانَ يَكُوْنُ فِي مِهْنَةِ أَهْلِهِ – تَعْنِي خِدْمَةَ أَهْلِهِ – فَإِذَا حَضَرَتْ الصَّلَاةُ خَرَجَ إِلَى الصَّلَاةِ
“That he asked ‘Aisha رَضِيَ اللهُ عَنْهاُ “What did the Prophet use to do in his house?” She replied, “He used to keep himself busy serving his family and when it was the time for prayer he would go for it.” [NARRATED BY ASWAD رضي الله عنه; RECORDED IN SAHEEH BUKHARI 1: 644 (the book of Call to Prayers)] d. The neighbors  The Prophet صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ said, عَنْ أَبِي هُرَيْرَةَ أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ وَاللَّهِ لَا يُؤْمِنُ وَاللَّهِ لَا يُؤْمِنُ وَاللَّهِ لَا يُؤْمِنُ قَالُوْا وَمَا ذَاكَ يَا رَسُوْلَ اللَّهِ قَالَ الْجَارُ لَا يَأْمَنُ جَارُهُ بَوَائِقَهُ قَالُوا يَا رَسُوْلَ اللَّهِ وَمَا بَوَائِقُهُ قَالَ شَرُّهُ
“By Allah he is not a believer! By Allah he is not a believer! By Allah he is not a believer! They asked, “What is that O Messenger of Allah?” He (s) said, ‘He is that person from whose calamity his neighbour is not secure.” They asked “And what is this calamity, O Messenger of Allah?” He (s) said, “It is his evil.” [SHOEB AL ARNAUT SAYS, “ITS ISNAAD ARE SAHEEH ACCORDING TO THE CONDITIONS OF MUSLIM. ALL ITS NARRATORS ARE AUTHENTIC ACCORDING TO THE CONDITIONS OF BUKHARI AND MUSLIM EXCEPT ISMAIL BIN AMR WHO IS FROM THE PEOPLE FROM WHOM MUSLIM REPORTED. AUTHENTICATED SAHEEH BY ALBANI IN SILSILAH AHADEEH AS SAHEEHAH 2181] The Prophet صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ said, مَنْ كَانَ يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الْآخِرِ فَلْيُكْرِمْ جَارَهُ “Anybody who believes in Allah and the Last Day, should serve his neighbor generously,” [NARRATED BY Abu Shuraih Al-Adawi رضي الله عنه; RECORDED IN SAHEEH BUKHARI 8:48 (the book of Good Manners and Form)] And in Saheeh Muslim, فَلْيُحْسِنْ إِلَى جَارِهِ “He should do good to the neighbour.” [NARRATED BY abu hurairah رضي الله عنه; RECORDED IN SAHEEH MUSLIM 77 (book of faith)] Hence it is essential that we should be loved by our neighbour. (To achieve that we could do the following): We should become the first ones to do Salaam We should visit him when he is sick We console him when in difficulty We congratulate him in his happiness We forgive his mistakes We should not try to find out about his secrets If there are any secrets of his which we have come to know, then we should conceal them. We should consider it important to give him gifts and visit him often. We should do good to him. We should not trouble him. Making others happy The Prophet صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ said, أَحَبُّ الأعْمَالِ إِلَى اللهِ عَزَّ وَجَلَّ سُرُوْرٌ تُدْخِـلُهُ عَلَى مُسْلِمٍ أوْ تَكْشِفُ عنهُ كُرْبَةً أوْ تَقْضِي عَنْهُ دَيْناً أوْ تَطْرُدُ عَنْهُ جُوْعاً “And the most beloved deed to Allah is that you Make a Muslim happy or Solve his difficulty or Pay for him his debt or Drive away his hunger.”
[NARRATED BY IBN UMAR رضي الله عنه; RECORDED IN IBN ABI DUNYA IN QADAUL HAWAAIJ, AL-KABEER BY TABARANI, AUTHENTICATED (HASAN) BY ALBANI IN SAHEEH AL JAAMI 176] The Prophet صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ said, لَا تَحْقِرَنَّ مِنْ الْمَعْرُوْفِ شَيْئًا وَلَوْ أَنْ تَلْقَى أَخَاكَ بِوَجْهٍ طَلْقٍ
“Don’t consider anything insignificant out of good things even if it is that you meet your brother with a cheerful countenance.” [NARRATED BY Abu Dharr رضي الله عنه; RECORDED IN SAHEEH MUSLIM: 6359 The Book of Virtue, Good Manners and Joining of the Ties of Relationship)] The Prophet صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ said, وَلَا تَحْقِرَنَّ شَيْئًا مِنْ الْمَعْرُوْفِ وَأَنْ تُكَلِّمَ أَخَاكَ وَأَنْتَ مُنْبَسِطٌ إِلَيْهِ وَجْهَكَ إِنَّ ذَلِكَ مِنْ الْمَعْرُوْفِ “Do not look down upon any good work, and when you speak to your brother, show him a cheerful face. This is a good work.”
[NARRATED BY JAABIR BIN SALIM رضي الله عنه; RECORDED IN ABU DAWOOD 4073 (KITAB AL LIBAAS), AUTHENTICATED (SAHEEH) BY ALBANI IN SAHEEH AL JAAMI 7309] Abdullah bin Haarith bin Jaza’a رَضِيَ اللهُ عَنْهُ narrated,    عَنْ عَبْدِ اللَّهِ بْنِ الْحَارِثِ بْنِ جَزْءٍ قَالَ مَا رَأَيْتُ أَحَدًا أَكْثَرَ تَبَسُّمًا مِنْ رَسُوْلِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ “I never saw anyone who used to smile more than the Messenger of Allah (s).” [NARRATED BY ABDULLAH BIN HAARITH BIN Jaza’a رضي الله عنه; RECORDED IN TIRMIDHI, AUTHENTICATED (SAHEEH) BY ALBANI] Jareer bin Abdullah رَضِيَ اللهُ عَنْهُ narrated,    عن جرير بن عبد الله رضي الله عنه قال : مَا حَجَبَنِيْ رَسُوْلُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مُنْذُ أَسْلَمْتُ وَلَا رَآَنِيْ إِلَّا ضَحِكَ
“Prophet Muhammed (s) used to always remember me ever since I accepted Islam, and whenever he used to look at me he used to smile.” In another narration the word, إِلَّا تَبَسَّمَ (he used to smile) is mentioned.” (231) [RECORDED IN MUKHTASAR SHAMAIL AL MUHAMMEDIYAH 196, AUTHENTICATED (SAHEEH) BY ALBANI IN THAT BOOK] a. Being compassionate with children and making them happy Anas رَضِيَ اللهُ عَنْهُ narrated,    عَنْ أَنَسٍ قَالَ كَانَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَحْسَنَ النَّاسِ خُلُقًا وَكَانَ لِي أَخٌ يُقَالُ لَهُ أَبُوْ عُمَيْرٍ قَالَ أَحْسِبُهُ فَطِيْمًا وَكَانَ إِذَا جَاءَ قَالَ يَا أَبَا عُمَيْرٍ مَا فَعَلَ النُّغَيْرُ نُغَرٌ كَانَ يَلْعَبُ بِهِ
“The Prophet was the best of all the people in character. I had a brother called Abu ‘Umar, who, I think, had been newly weaned. Whenever he (that child) was brought to the Prophet the Prophet used to say, “O Abu ‘Umar! What did Al-Nughair (nightingale) (do)?” It was a nightingale with which he used to play.” [NARRATED BY ANAS رضي الله عنه; RECORDED IN SAHEEH BUKHARI 8:222 (Good Manners and Form), SAHEEH MUSLIM: 5350 (The Book on General Behaviour)] b. Some light joking with elders Anas رَضِيَ اللهُ عَنْهُ narrated,    عَنْ أَنَسٍ أَنَّ رَجُلًا مِنْ أَهْلِ الْبَادِيَةِ كَانَ اسْمُهُ زَاهِرًا كَانَ يُهْدِي لِلنَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ الْهَدِيَّةَ مِنْ الْبَادِيَةِ فَيُجَهِّزُهُ رَسُوْلُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا أَرَادَ أَنْ يَخْرُجَ فَقَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِنَّ زَاهِرًا بَادِيَتُنَا وَنَحْنُ حَاضِرُوْهُ وَكَانَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يُحِبُّهُ وَكَانَ رَجُلًا دَمِيْمًا فَأَتَاهُ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَوْمًا وَهُوَ يَبِيْعُ مَتَاعَهُ فَاحْتَضَنَهُ مِنْ خَلْفِهِ وَهُوَ لَا يُبْصِرُهُ فَقَالَ الرَّجُلُ أَرْسِلْنِي مَنْ هَذَا فَالْتَفَتَ فَعَرَفَ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَجَعَلَ لَا يَأْلُوْ مَا أَلْصَقَ ظَهْرَهُ بِصَدْرِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ حِيْنَ عَرَفَهُ وَجَعَلَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُوْلُ مَنْ يَشْتَرِي الْعَبْدَ فَقَالَ يَا رَسُوْلَ اللَّهِ إِذًا وَاللَّهِ تَجِدُنِي كَاسِدًا فَقَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَكِنْ عِنْدَ اللَّهِ لَسْتَ بِكَاسِدٍ أَوْ قَالَ لَكِنْ عِنْدَ اللَّهِ أَنْتَ غَالٍ
“There was a man who used to stay in the dessert whose name was Zaahir. When he would come from the dessert he used to bring for him gifts and when he would intend to go back the Prophet صلى الله عليه وسلم used to load him with gifts. The Prophet صلى الله عليه وسلم used to say, “Zaahir is for us in the dessert and i am for him in the city.” The Prophet صلى الله عليه وسلم used to love him even though he was a ugly looking person. One day the Prophet صلى الله عليه وسلم came to him while he was selling his things and caught him from behind. Zaahir could not see so he said, “leave me! Who is it?” When he turned, saw and found that it was the prophet صلى الله عليه وسلم, he started pressing his back more to the chest of the Prophet صلى الله عليه وسلم not minding it any more. The Prophet صلى الله عليه وسلم started saying, “Who will buy this slave from me?” He said, “O Messenger of Allah! You will find me very cheap.”
On this the Prophet صلى الله عليه وسلم said, “Before Allah you are not cheap” or he said, “Before Allah your are very precious””  [NARRATED BY ANAS رضي الله عنه, RECORDED IN MUSNAD AHMAD, AUTHENTICATED BY SHOAIB AL-ARNAOOT: ACCORDING TO THE CONDITIONS OF BUKHARI AND MUSLIM] Respecting all Muslims, honoring them and behaving courteously with them The Prophet صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ said, لَيْسَ مِنْ أُمَّتِي مَنْ لَمْ يُجِلَّ كَبِيْرَنَا وَيَرْحَمْ صَغِيْرَنَا وَيَعْرِفْ لِعَالِمِنَا حَقَّهُ
“He is not from my followers who does not honour the elders, does not have mercy on our youngsters, who does not know the status of scholars.”
[NARRATED BY IBAADAH BIN SWAMIT رضي الله عنه; RECORDED IN MUSNAD AHMED, HAAKIM, AUTHENTICATED (HASAN) BY ALBANI IN SAHEEH AL JAAMI 5443] The Prophet صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ said, إِذَا أَتَاكُمْ كَرِيْمُ قَوْمٍ فَأَكْرِمُوْهُ “When an honoured person of any community comes to you then you should honour him.”
[NARRATED BY IBN UMAR رضي الله عنه; RECORDED IN IBN MAJAH, ALSO NARRATED BY JABIR RECORDED IN HAAKIM, ALSO NARRATED BY IBN ABBAS AND ABDULLAH BIN DHAMARAH RECORDED IN AL- KABEER BY TABARANI,  AUTHENTICATED (HASAN) BY ALBANI IN SAHEEH AL JAAMI 269] ‌ The Prophet صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ said, مَنْ كَانَ يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الْآخِرِ فَلْيُكْرِمْ ضَيْفَهُ “Anybody who believes in Allah and the Last Day should entertain his guest generously,”
[NARRATED BY ABU HURAIRAH رضي الله عنه; RECORDED IN SAHEEH BUKHARI 8: 47 (the book of Good Manners and Form) and also in muslim] And Prophet (saw) said on the day of the Conquest of Mecca وَقَالَ عَلَيْهِ أَفْضَلُ الصَّلَاةِ وَالسَّلَامُ يَوْمَ الْفَتْحِ مَنْ دَخَلَ دَارَ أَبِي سُفْيَانَ فَهُوَ آمِنٌ “Who enters the house of Abu Sufyaan will be safe,”
[NARRATED on the authority of Abdullah b. RABAH رضي الله عنه; RECORDED IN SAHEEH MUSLIM: 4396 (The Book of Jihad and EXPEDITION)] المداراة – Soft speech, pleasant appearance and good behavior والْمُدَارَاةُ هِيَ لِيْنُ الْكَلَامِ والبَشَاشَةُ وَحُسْنُ العِشَرَةِ لِأُنَاسٍ عِنْدَهُم شَيءٌ مِنَ الفُجُوْرِ والفِسْقِ لِمَصلَحَةٍ شَرعِيَّةٍ . الْمُدَارَاةُ لَيسَتِ الْمُدَاهَنَةُ.
المداراة is soft speech, having a pleasant appearance and good behavior even with evil, rebellious people for a resaon of the Shariah.” Aishaرضي الله عنها   narrated, عَنْ عَائِشَةَ أَنَّ رَجُلًا اسْتَأْذَنَ عَلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَلَمَّا رَآهُ قَالَ بِئْسَ أَخُوْ الْعَشِيْرَةِ وَبِئْسَ ابْنُ الْعَشِيْرَةِ فَلَمَّا جَلَسَ تَطَلَّقَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي وَجْهِهِ وَانْبَسَطَ إِلَيْهِ فَلَمَّا انْطَلَقَ الرَّجُلُ قَالَتْ لَهُ عَائِشَةُ يَا رَسُولَ اللَّهِ حِينَ رَأَيْتَ الرَّجُلَ قُلْتَ لَهُ كَذَا وَكَذَا ثُمَّ تَطَلَّقْتَ فِي وَجْهِهِ وَانْبَسَطْتَ إِلَيْهِ فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَا عَائِشَةُ مَتَى عَهِدْتِنِي فَحَّاشًا إِنَّ شَرَّ النَّاسِ عِنْدَ اللَّهِ مَنْزِلَةً يَوْمَ الْقِيَامَةِ مَنْ تَرَكَهُ النَّاسُ اتِّقَاءَ شَرِّهِ
“A man asked permission to enter upon Allah’s Apostle (s). The Prophet said, “Admit him. What an evil brother of his people or a son of his people.” But when the man entered, the Prophet spoke to him in a very polite manner. (And when that person left) I said, “O Allah’s Apostle! You had said what you had said, yet you spoke to him in a very polite manner?” The Prophet said, “O ‘Aisha! The worst people are those whom the people desert or leave in order to save themselves from their dirty language or from their transgression.” [NARRATED BY AISHA رضي الله عنها; RECORDED IN SAHEEH BUKHARI 8: 80 (the book of Good Manners and Form), SAHEEH MUSLIM] Good Speech حسن الكلام The Prophet صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ said, الْكَلِمَةُ الطَّيِّبَةُ صَدَقَةٌ  “And (saying) a good word is also Sadaqa,” [NARRATED BY رضي الله عنه; RECORDED IN SAHEEH BUKHARI 4: 232 (the book of Fighting for the Cause of Allah), SAHEEH MUSLIM] Allah says in the Qur’an in Surah Al-Isra’a 17: 53 وَقُل لِّعِبَادِي يَقُوْلُواْ الَّتِي هِيَ أَحْسَنُ إِنَّ الشَّيْطَانَ يَنْزَغُ بَيْنَهُمْ إِنَّ الشَّيْطَانَ كَانَ لِلإِنْسَانِ عَدُوًّا مُّبِيْنًا
“And tell My servants to say that which is best. Indeed, Satan induces [dissension] among them. Indeed Satan is ever, to mankind, a clear enemy.” Aishaرضي الله عنها   narrated, عَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا أَنَّ يَهُوْدَ أَتَوْا النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالُوْا السَّامُ عَلَيْكُمْ فَقَالَتْ عَائِشَةُ : ((عَلَيْكُمْ وَلَعَنَكُمْ اللَّهُ وَغَضِبَ اللَّهُ عَلَيْكُمْ )) قَالَ : ((مَهْلًا يَا عَائِشَةُ عَلَيْكِ بِالرِّفْقِ وَإِيَّاكِ وَالْعُنْفَ وَالْفُحْشَ )) قَالَتْ أَوَلَمْ تَسْمَعْ مَا قَالُوْا قَالَ (( أَوَلَمْ تَسْمَعِي مَا قُلْتُ رَدَدْتُ عَلَيْهِمْ فَيُسْتَجَابُ لِيْ فِيْهِمْ وَلَا يُسْتَجَابُ لَهُمْ فِيَّ ))
“The Jews came to the Prophet and said, “As-Samu ‘Alaikum” (death be on you).’Aisha said (to them), “(Death) be on you, and may Allah curse you and shower His wrath upon you!” The Prophet said, “Be calm, O ‘Aisha ! You should be kind and lenient, and beware of harshness and Fuhsh (i.e. bad words).” She said (to the Prophet), “Haven’t you heard what they (Jews) have said?” He said, “Haven’t you heard what I have said (to them)? I said the same to them, and my invocation against them will be accepted while theirs against me will be rejected (by Allah). ” [NARRATED BY AISHA رضي الله عنها; RECORDED IN SAHEEH BUKHARI 8: 57 (the book of Good Manners and Form), SAHEEH MUSLIM, TIRMIDHI, IBN MAJAH, MUSNAD AHMED, DAARIMI, WORDS ARE FROM BUKHARI] a. Respecting the person talking and not interrupting his conversation Anas رَضِيَ اللهُ عَنْهُ narrated,    عَنْ أَنَسٍ قَالَ مَا رَأَيْتُ رَجُلًا الْتَقَمَ أُذُنَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَيُنَحِّي رَأْسَهُ حَتَّى يَكُونَ الرَّجُلُ هُوَ الَّذِي يُنَحِّي رَأَسَهُ وَمَا رَأَيْتُ رَجُلًا أَخَذَ بِيَدِهِ فَتَرَكَ يَدَهُ حَتَّى يَكُوْنَ الرَّجُلُ هُوَ الَّذِي يَدَعُ يَدَهُ 
“I never saw that when any man brought his mouth to the ear of the Apostle of Allah (peace_be_upon_him) and he withdrew his head until the man himself withdrew his head, and I never saw that when any man took him by his hand and he withdrew his hand, until the man himself withdrew his hand.” [NARRATED BY ANAS رضي الله عنه; RECORDED IN ABU DAWOOD 4776 (KITAAB AL AADAAB), AUTHENTICATED (HASAN) BY ALBANI] الرفق Kindness The Prophet صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ said, إِنَّ اللَّهَ رَفِيْقٌ يُحِبُّ الرِّفْقَ وَيُعْطِي عَلَى الرِّفْقِ مَا لَا يُعْطِي عَلَى الْعُنْفِ وَمَا لَا يُعْطِي عَلَى مَا سِوَاهُ
“Verily Allah is kind and He loves kindness and confers upon kindness which he does not confer upon severity and does not confer upon anything else besides it (kindness).” [NARRATED BY aisha رضي الله عنها; RECORDED IN SAHEEH MUSLIM: 6273 (The Book of Virtue, Good Manners and Joining of the Ties of Relationship)] a. The incident of the person who urinated in the mosque Anas bin Malik رَضِيَ اللهُ عَنْهُ narrated,    عن أَنَسُ بْنُ مَالِكٍ قَالَ بَيْنَمَا نَحْنُ فِي الْمَسْجِدِ مَعَ رَسُولِ اللَّهِ صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ إِذْ جَاءَ أَعْرَابِيٌّ فَقَامَ يَبُوْلُ فِي الْمَسْجِدِ فَقَالَ أَصْحَابُ رَسُوْلِ اللَّهِ صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ مَهْ مَهْ قَالَ قَالَ رَسُوْلُ اللَّهِ صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ لَا تُزْرِمُوْهُ دَعُوْهُ فَتَرَكُوْهُ حَتَّى بَالَ ثُمَّ إِنَّ رَسُوْلَ اللَّهِ صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ دَعَاهُ فَقَالَ لَهُ إِنَّ هَذِهِ الْمَسَاجِدَ لَا تَصْلُحُ لِشَيْءٍ مِنْ هَذَا الْبَوْلِ وَلَا الْقَذَرِ إِنَّمَا هِيَ لِذِكْرِ اللَّهِ عَزَّ وَجَلَّ وَالصَّلَاةِ وَقِرَاءَةِ الْقُرْآنِ أَوْ كَمَا قَالَ رَسُوْلُ اللَّهِ صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ قَالَ فَأَمَرَ رَجُلًا مِنَ الْقَوْمِ فَجَاءَ بِدَلْوٍ مِنْ مَاءٍ فَشَنَّهُ عَلَيْهِ
“While we were in the mosque with Allah’s Messenger (may peace be upon him), a desert Arab came and stood up and began to urinate in the mosque. The Companions of Allah’s Messenger (may peace be upon him) said: Stop, stop, but the Messenger of Allah (may peace be upon him) said: Don’t interrupt him; leave him alone. They left him alone, and when he finished urinating, Allah’s Messenger (may peace be upon him) called him and said to him: These mosques are not the places meant for urine and filth, but are only for the remembrance of Allah, prayer and the recitation of the Qur’an, or Allah’s Messenger said something like that. He (the narrator) said that he (the Holy Prophet) then gave orders to one of the people who brought a bucket of water and poured it over.” [NARRATED BY ANAS BIN MALIK رضي الله عنه; RECORDED IN SAHEEH MUSLIM: 559 (The Book of Purification)] b. The incident of the person who spoke in Salah Muawiyah bin Al- Hakami As-Sulami رَضِيَ اللهُ عَنْهُ narrated,    عَنْ مُعَاوِيَةَ بْنِ الْحَكَمِ السُّلَمِيِّ قَالَ بَيْنَا أَنَا أُصَلِّي مَعَ رَسُوْلِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذْ عَطَسَ رَجُلٌ مِنْ الْقَوْمِ فَقُلْتُ يَرْحَمُكَ اللَّهُ فَرَمَانِي الْقَوْمُ بِأَبْصَارِهِمْ فَقُلْتُ وَا ثُكْلَ أُمِّيَاهْ مَا شَأْنُكُمْ تَنْظُرُوْنَ إِلَيَّ فَجَعَلُوْا يَضْرِبُوْنَ بِأَيْدِيْهِمْ عَلَى أَفْخَاذِهِمْ فَلَمَّا رَأَيْتُهُمْ يُصَمِّتُوْنَنِي لَكِنِّي سَكَتُّ فَلَمَّا صَلَّى رَسُوْلُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَبِأَبِي هُوَ وَأُمِّي مَا رَأَيْتُ مُعَلِّمًا قَبْلَهُ وَلَا بَعْدَهُ أَحْسَنَ تَعْلِيْمًا مِنْهُ فَوَاللَّهِ مَا قَهَرَنِي وَلَا ضَرَبَنِي وَلَا شَتَمَنِي قَالَ إِنَّ هَذِهِ الصَّلَاةَ لَا يَصْلُحُ فِيْهَا شَيْءٌ مِنْ كَلَامِ النَّاسِ إِنَّمَا هُوَ التَّسْبِيْحُ وَالتَّكْبِيْرُ وَقِرَاءَةُ الْقُرْآنِ أَوْ كَمَا قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ 
“While I was praying with the Messenger of Allah (may peace be upon him), a man in the company sneezed. I said: Allah have mercy on you! The people stared at me with disapproving looks, so I said: Woe be upon me, why is it that you stare at me? They began to strike their hands on their thighs, and when I saw them urging me to observe silence (I became angry) but I said nothing. When the Messenger of Allah (may peace be upon him) had said the prayer (and I declare that neither before him nor after him have I seen a leader who gave better instruction than he for whom I would give my father and mother as ransom). I swear that he did not scold, beat or revile me but said: Talking to persons is not fitting during the prayer, for it consists of glorifying Allah, declaring his Greatness. and recitation of the Qur’an or words to that effect.” [NARRATED BY رضي الله عنه; RECORDED IN SAHEEH MUSLIM: 1094 (The Book of Prayers)] Forbearance, controlling anger and forgiving people Allah says in the Qur’an in Surah Ale- Imran 3:134 وَالْكَاظِمِينَ الْغَيْظَ وَالْعَافِينَ عَنِ النَّاسِ وَاللّهُ يُحِبُّ الْمُحْسِنِينَ “And who restrain anger and who pardon the people – and Allah loves the doers of good,”   The Prophet صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ said, لَيْسَ الشَّدِيدُ بِالصُّرَعَةِ إِنَّمَا الشَّدِيدُ الَّذِي يَمْلِكُ نَفْسَهُ عِنْدَ الْغَضَبِ
“The strong is not the one who overcomes the people by his strength, but the strong is the one who controls himself while in anger.” [NARRATED BY رضي الله عنه; RECORDED IN SAHEEH BUKHARI 8: 135 (the book of Good Manners and Form), SAHEEH MUSLIM: 6314 (The Book of Virtue, Good Manners and Joining of the Ties of Relationship)] Allah says in the Qur’an in Surah Fussilat 41: 34-35 وَلا تَسْتَوِي الْحَسَنَةُ وَلا السَّيِّئَةُ ادْفَعْ بِالَّتِي هِيَ أَحْسَنُ فَإِذَا الَّذِي بَيْنَكَ وَبَيْنَهُ عَدَاوَةٌ كَأَنَّهُ وَلِيٌّ حَمِيمٌ وَمَا يُلَقَّاهَا إِلا الَّذِينَ صَبَرُوا وَمَا يُلَقَّاهَا إِلا ذُو حَظٍّ عَظِيمٍ
“And not equal are the good deed and the bad. Repel [evil] by that [deed] which is better; and thereupon the one whom between you and him is enmity [will become] as though he was a devoted friend. But none is granted it except those who are patient, and none is granted it except one having a great portion [of good].” Anas bin Malik رَضِيَ اللهُ عَنْهُ narrated,    عَنْ أَنَسِ بْنِ مَالِكٍ رَضِيَ اللَّهُ عَنْهُ قَالَ كُنْتُ أَمْشِي مَعَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَعَلَيْهِ بُرْدٌ نَجْرَانِيٌّ غَلِيظُ الْحَاشِيَةِ فَأَدْرَكَهُ أَعْرَابِيٌّ فَجَذَبَهُ جَذْبَةً شَدِيدَةً حَتَّى نَظَرْتُ إِلَى صَفْحَةِ عَاتِقِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَدْ أَثَّرَتْ بِهِ حَاشِيَةُ الرِّدَاءِ مِنْ شِدَّةِ جَذْبَتِهِ ثُمَّ قَالَ مُرْ لِي مِنْ مَالِ اللَّهِ الَّذِي عِنْدَكَ فَالْتَفَتَ إِلَيْهِ فَضَحِكَ ثُمَّ أَمَرَ لَهُ بِعَطَاءٍ 
“While I was walking with the Prophet who was wearing a Najrani outer garment with a thick hem, a bedouin came upon the Prophet and pulled his garment so violently that I could recognize the impress of the hem of the garment on his shoulder, caused by the violence of his pull. Then the bedouin said, “Order for me something from Allah’s Fortune which you have.” The Prophet turned to him and smiled, and ordered that a gift be given to him.” [NARRATED BY ANAS BIN MALIM رضي الله عنه; RECORDED IN SAHEEH BUKHARI 4:377 (the book of One-fifth of Booty to the Cause of Allah), SAHEEH MUSLIM] الجود والكرم Generosity and benevolence Jabir رَضِيَ اللهُ عَنْهُ narrated,    عن جَابِرٍ رَضِيَ اللَّهُ عَنْهُ قالَ مَا سُئِلَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَنْ شَيْءٍ قَطُّ فَقَالَ لَا “It never happened that Allah’s Messenger (may peace be upon him) was asked for anything and he said: No.”
[NARRATED BY JABIR رضي الله عنه; RECORDED IN SAHEEH BUKHARI, SAHEEH MUSLIM: 5726 (The Book Pertaining to the Excellent Qualities of the Holy Prophet (may Peace be upon them) and His Companions)] Anas رَضِيَ اللهُ عَنْهُ narrated,    عَنْ أَنَسٍ قَالَ مَا سُئِلَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَلَى الْإِسْلَامِ شَيْئًا إِلَّا أَعْطَاهُ قَالَ فَجَاءَهُ رَجُلٌ فَأَعْطَاهُ غَنَمًا بَيْنَ جَبَلَيْنِ فَرَجَعَ إِلَى قَوْمِهِ فَقَالَ يَا قَوْمِ أَسْلِمُوا فَإِنَّ مُحَمَّدًا يُعْطِي عَطَاءً لَا يَخْشَى الْفَاقَةَ
“It never happened that Allah’s Messenger (may peace be upon him) was asked anything for the sake of Islam and he did not give that. There came to him a person and he gave him a large flock (of sheep and goats) and he went back to his people and said: My people, embrace Islam, for Muhammad gives so much charity as if he has no fear of want.” [NARRATED BY ANAS رضي الله عنه; RECORDED IN SAHEEH MUSLIM 5728 (KITAB AL FADAIL)] Giving gifts is one of the forms of generosity The Prophet صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ said, تَهَادَوْا تَحَابُّوا  “Give gifts: You will start loving each other.” [NARRATED BY ABU HURAIRAH رضي الله عنه; RECORDED IN MUSNAD ABU YA’LA, AUTHENTICATED (HASAN) BY ALBANI IN SAHEEH AL JAAMI 3004]‌ Humility and being kind to people التواضع ولين الجانب The Prophet صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ said, مَنْ كانَ هَيِّناً لَيِّناً قَريباً حَرَّمَهُ الله على النّارِ ‌”The person who by nature is easy-going, kind natured. Allah will make the fire of Hell forbidden for him.” [NARRATED BY ABU HURAIRAH رضي الله عنه; RECORDED IN HAAKIM, BAIHAQI, AUTHENTICATED (SAHEEH) BY ALBANI IN SAHEEH AL JAAMI 6484] Abu Mas’ood  رَضِيَ اللهُ عَنْهُ narrated, عَنْ أَبِي مَسْعُودٍ قَالَ أَتَى النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ رَجُلٌ فَكَلَّمَهُ فَجَعَلَ تُرْعَدُ فَرَائِصُهُ فَقَالَ لَهُ هَوِّنْ عَلَيْكَ فَإِنِّي لَسْتُ بِمَلِكٍ إِنَّمَا أَنَا ابْنُ امْرَأَةٍ تَأْكُلُ الْقَدِيدَ “A man came to the Prophet (s) and started talking to him. (While he was talking) his both sides started to tremble.
The Prophet (s) said to him, “Take it easy, for I am not a King. Rather I am (only) the son of a woman who used to eat intestines.” [Eating the intestines of an animal is normally considered an action of very poor people]
[NARRATED BY ABU MAS’OOD AL- BADRI رضي الله عنه; RECORDED IN IBN MAJAH, HAAKIM, ALSO NARRATED BY JARAIR RECORDED IN HAAKIM,  AUTHENTICATED (SAHEEH) BY ALBANI IN SAHEEH AL JAAMI 7052] It is mentioned in the Qur’an, Surah Al- Ara’af, 7: 12 that it was the statement of Iblees, أَنَاْ خَيْرٌ مِّنْهُ خَلَقْتَنِي مِن نَّارٍ وَخَلَقْتَهُ مِن طِينٍ “I am better than him. You created me from fire and created him from clay.” Being lenient in dealings a. Being lenient in taking and giving things The Prophet صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ said, كَانَ الرَّجُلُ يُدَايِنُ النَّاسَ فَكَانَ يَقُولُ لِفَتَاهُ إِذَا أَتَيْتَ مُعْسِرًا فَتَجَاوَزْ عَنْهُ لَعَلَّ اللَّهَ أَنْ يَتَجَاوَزَ عَنَّا قَالَ فَلَقِيَ اللَّهَ فَتَجَاوَزَ عَنْهُ
“There was a merchant who used to lend the people, and whenever his debtor was in straitened circumstances, he would say to his employees, ‘Forgive him so that Allah may forgive us.’ So, Allah forgave him.” [NARRATED BY ABU HURAIRAH رضي الله عنه; RECORDED IN SAHEEH BUKHARI 3:292 (BOOK OF SALES AND TRADE), SAHEEH MUSLIM 3793 (BOOK OF TRADE)] Abu Hurairah رَضِيَ اللهُ عَنْهُ narrated,    عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ أَنَّ رَجُلًا أَتَى النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَتَقَاضَاهُ فَأَغْلَظَ فَهَمَّ بِهِ أَصْحَابُهُ فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ دَعُوهُ فَإِنَّ لِصَاحِبِ الْحَقِّ مَقَالًا ثُمَّ قَالَ أَعْطُوهُ سِنًّا مِثْلَ سِنِّهِ قَالُوا يَا رَسُولَ اللَّهِ إِلَّا أَمْثَلَ مِنْ سِنِّهِ فَقَالَ أَعْطُوهُ [فَقَالَ أَوْفَيْتَنِي أَوْفَى اللَّهُ بِكَ قَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَإِنَّ مِنْ خَيْرِكُمْ أَحْسَنَكُمْ قَضَاءً
“A man came to the Prophet demanding his debts and behaved rudely. The companions of the Prophet intended to harm him, but Allah’s Apostle said (to them), “Leave him, for the creditor (i.e. owner of a right) has the right to speak.” Allah’s Apostle then said, “Give him a camel of the same age as that of his.” The people said, “O Allah’s Apostle! There is only a camel that is older than his.” Allah’s Apostle said, “Give (it to) him,” [On that, the man remarked, “You have given me my right in full. May Allah give you in full.”] “For the best amongst you is he who pays the rights of others handsomely.” 
[NARRATED BY رضي الله عنه ABU HURAIRAH; RECORDED IN SAHEEH BUKHARI 3:502 (book of Representation, Authorization, Business by Proxy), SAHEEH MUSLIM 3896 (book of transactions)] b. Not being harsh while questioning the one who has been deficient in giving you your right. Anas رَضِيَ اللهُ عَنْهُ narrated,    فال أنس : خَدَمْتُ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ تِسْعَ سِنِينَ فَمَا قَالَ لِي لِشَيْءٍ فَعَلْتُهُ لِمَ فَعَلْتَ كَذَا وَكَذَا وَمَا قَالَ لِي لِشَيْءٍ لَمْ أَفْعَلْهُ أَلَا فَعَلْتَ كَذَا وَكَذَا
“I served him for nine years but he never said to me about a thing which I had done why I did so and so, or about a thing I had not done, as to why I did not do such and such.” [NARRATED BY ANAS BIN MAALIK (RA), RECORDED IN MUSNAD AHMED 12373] Section II – Things to avoid المنفرات Being harsh-hearted and rude in speech Allah says in the Qur’an in Surah Ale-Imran 3: 159 فَبِمَا رَحْمَةٍ مِّنَ اللّهِ لِنتَ لَهُمْ وَلَوْ كُنتَ فَظًّا غَلِيظَ الْقَلْبِ لاَنفَضُّواْ مِنْ حَوْلِكَ
“So by mercy from Allah, [O Muhammad], you were lenient with them. And if you had been rude [in speech] and harsh in heart, they would have disbanded from about you.” Saying something else and doing something else Allah says in the Qur’an in Surah As-Saff 61: 2-3 يَا أَيُّهَا الَّذِينَ آَمَنُوا لِمَ تَقُولُونَ مَا لا تَفْعَلُونَ كَبُرَ مَقْتًا عِندَ اللَّهِ أَن تَقُولُوا مَا لا تَفْعَلُونَ
“O you who have believed, why do you say what you do not do? Great is hatred in the sight of Allah that you say what you do not do.” The Prophet صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ said, آيَةُ الْمُنَافِقِ ثَلَاثٌ : إِذَا حَدَّثَ كَذَبَ وَإِذَا وَعَدَ أَخْلَفَ وَإِذَا اؤْتُمِنَ خَانَ
“The signs of a hypocrite are three: Whenever he speaks, he tells a lie; and whenever he promises, he breaks his promise; and whenever he is entrusted, he betrays (proves to be dishonest)”. [NARRATED BY رضي الله عنه; RECORDED IN SAHEEH BUKHARI 8: 117 (Good Manners and Form), SAHEEH MUSLIM] Making fun of people and mocking them Allah says in the Qur’an in Surah Al- Hujraat 49: 11 يَا أَيُّهَا الَّذِينَ آمَنُوا لا يَسْخَرْ قَومٌ مِّن قَوْمٍ عَسَى أَن يَكُونُوا خَيْرًا مِّنْهُمْ وَلا نِسَاء مِّن نِّسَاء عَسَى أَن يَكُنَّ خَيْرًا مِّنْهُنَّ وَلا تَلْمِزُوا أَنفُسَكُمْ وَلا تَنَابَزُوا بِالْأَلْقَابِ بِئْسَ الاِسْمُ الْفُسُوقُ بَعْدَ الْإِيمَانِ وَمَن لَّمْ يَتُبْ فَأُوْلَئِكَ هُمُ الظَّالِمُونَ
“O you who have believed, let not a people ridicule [another] people; perhaps they may be better than them; nor let women ridicule [other] women; perhaps they may be better than them. And do not insult one another and do not call each other by [offensive] nicknames. Wretched is the name of disobedience after [one’s] faith. And whoever does not repent – then it is those who are the wrongdoers.” Not considering the condition and the situation of the other person Abu Mas’ood رَضِيَ اللهُ عَنْهُ narrated,    عن أَبِي مَسْعُودٍ أَنَّ رَجُلًا قَالَ : وَاللَّهِ يَا رَسُولَ اللَّهِ إِنِّي لَأَتَأَخَّرُ عَنْ صَلَاةِ الْغَدَاةِ مِنْ أَجْلِ فُلَانٍ مِمَّا يُطِيلُ بِنَا فَمَا رَأَيْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي مَوْعِظَةٍ أَشَدَّ غَضَبًا مِنْهُ يَوْمَئِذٍ ثُمَّ قَالَ إِنَّ مِنْكُمْ مُنَفِّرِينَ فَأَيُّكُمْ مَا صَلَّى بِالنَّاسِ فَلْيَتَجَوَّزْ فَإِنَّ فِيْهِمْ الضَّعِيفَ وَالْكَبِيرَ وَذَا الْحَاجَةِ
“A man came and said, “O Allah’s Apostle! By Allah, I keep away from the morning prayer only because So and so prolongs the prayer when he leads us in it.” The narrator said, “I never saw Allah’s Apostle more furious in giving advice than he was at that time. He then said, “Some of you make people dislike good deeds (the prayer). So whoever among you leads the people in prayer should shorten it because among them are the weak, the old and the needy.” [NARRATED BY ABU MAS’OOD رضي الله عنه; RECORDED IN SAHEEH BUKHARI 1:670 (KITAAB AL ADHAAN), SAHEEH MUSLIM] Making things difficult for people and binding them down The Prophet صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ said, يَسِّرُوا وَلَا تُعَسِّرُوا وَبَشِّرُوا وَلَا تُنَفِّرُوا
“Make things easy for the people, and do not make it difficult for them, and make them calm (with glad tidings) and do not repulse (them).” [NARRATED BY رضي الله عنه; RECORDED IN SAHEEH BUKHARI 8:146 (Good Manners and Form), SAHEEH MUSLIM] Aishaرضي الله عنها   narrated, عَنْ عَائِشَةَ قَالَتْ كَانَ رَسُوْلُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا أَمَرَهُمْ أَمَرَهُمْ مِنْ الْأَعْمَالِ بِمَا يُطِيْقُوْنَ
“Whenever Allah’s Apostle ordered the Muslims to do something, he used to order them deeds which were easy for them to do, (according to their strength endurance)” [NARRATED BY AISHA رضي الله عنها; RECORDED IN SAHEEH BUKHARI 1:19 (KITAB AL IMAAN)] Aishaرضي الله عنها   narrated, عَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا قَالَتْ مَا خُيِّرَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بَيْنَ أَمْرَيْنِ إِلَّا اخْتَارَ أَيْسَرَهُمَا مَا لَمْ يَأْثَمْ فَإِذَا كَانَ الْإِثْمُ كَانَ أَبْعَدَهُمَا مِنْهُ
“Whenever Allah’s Apostle was given the choice of one of two matters, he would choose the easier of the two, as long as it was not sinful to do so, but if it was sinful to do, he was the one who was the farthest from it of the people.” [NARRATED BY AISHA رضي الله عنها; RECORDED IN SAHEEH BUKHARI 8:777 (KITAAB AL HUDOOD), SAHEEH MUSLIM 5752 (KITAB AL FADAIL)] Being attached to the things of this world and its beauty and attractions Al- Hasan Basri said, قال الحسن البصري : لا يَزَالُ الرَّجُلُ كَرِيماً عَلىَ النَّاسِ حَتىَّ يَطْمَعَ في دُنيَاهُم فَيَسْتَخِفُّون به ويَكْرَهُونَ حَدِيثَهُ .
“When a man who is honored among people greedy about their worldly possessions, he becomes small in their estimate and they start hating his talk.” [RECORDED IN fAIDH- AL –QADEER VOL1: PAGE NO 481] Sahl bin Sa’ad As-Sa’adi رَضِيَ اللهُ عَنْهُ narrated,    عَنْ سَهْلِ بْنِ سَعْدٍ السَّاعِدِيِّ قَالَ أَتَى النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ رَجُلٌ فَقَالَ يَا رَسُولَ اللَّهِ دُلَّنِي عَلَى عَمَلٍ إِذَا أَنَا عَمِلْتُهُ أَحَبَّنِي اللَّهُ وَأَحَبَّنِي النَّاسُ فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ازْهَدْ فِي الدُّنْيَا يُحِبَّكَ اللَّهُ وَازْهَدْ فِيمَا فِي أَيْدِي النَّاسِ يُحِبُّوكَ
‌A man came to the Prophet (s) and said, “O Messenger of Allah! Guide me to such an action that when I do it Allah would love me and people would also love me. The Prophet (s) said, “Decrease your interest in this world and Allah will love you (due to it). Decrease your interest in what is in the hands of people and they will also love you.” [NARRATED BY SAHL BIN SAAD رضي الله عنه; RECORDED IN IBN MAJAH, AL KABEER BY TABARANI, HAAKIM, SHOBUL IMAAN BY BAIHAQI,  AUTHENTICATED (SAHEEH) BY ALBANI IN SAHEEH AL JAAMI 922] subhanallah beautiful Quality but today we can not find it in any environment but very very rare people,may Allah guide us and help to practice these hadiths in our life ,and forgive our sins and teach us the way,word and act which may pleased him…wa akiru dawana anilhandulillah rabi l almeen…

Subhana’Allah b…

Subhana’Allah beautiful hadith ponder on it the greatness of Allah u can not imagine…

(Allah’s Messenger ) (may peace be upon him) as saying that Allah, the Exalted and Glorious, said:

O My servants, I have made oppression unlawful for Me and unlawful for you, so do not commit oppression against one another.

O My servants, all of you are liable to err except one whom I guide on the right path, so seek right guidance from Me so that I should direct you to the right path.

O My servants , all of you are hungry (needy) except one whom I feed, so beg food from Me, so that I may give that to you.

O My servants all of you are naked (need clothes) except one whom I provide garments, so beg clothes from Me, so that I should clothe you
O My servants you commit error night and day and I am there to pardon your sins, so beg pardon from Me so that I should grant you pardon.

O My servants you can neither do Me any harm nor can you do Me any good.

O My servants even if the first amongst you and the last amongst you and even the whole of human race of yours, and that of jinns even, become (equal in) God-conscious like the heart of a single person amongst you, nothing would add to My Power.

O My servants, even if the first amongst you and the last amongst you and the whole human race of yours and that of the Jinns too in unison become the most wicked (all beating) like the heart of a single person, it would cause no loss to My Power.

O My servants, even if the first amongst you and the last amongst you and the whole human race of yours and that of jinns also all stand in one plain ground and you ask Me and I confer upon every person what he asks for, it would not. in any way, cause any loss to Me (even less) than that which is caused to the ocean by dipping the needle in it.

O My servants, these for you I shall reward you for then, so he who deeds of yours which I am recording finds good should praise Allah and he who does not find that should not blame anyone but his own self.

Sa’id said that when Abu Idris Khaulini narrated this hadith he knelt upon his knees.
Muslim Book 32, Number 6246

Are you satisfi…

Are you satisfied?

“Two persons are never satisfied, one who is seeking knowledge, and the other who is seeking the world.”
but the successful is the one who seek knowledge so it can save him in Any difficulty ,how? coz he have knowledge that every thing is in Allah’s hand and with Allah’s will,not with his own will so he patience and again he learn from the situation that how to pass the test he is in learning , mean learning did not stop until death came to him and he is counted as seeker of knowledge…
but the seeker of the world can not seek world coz the world is mortal so what he seek which will be destroy?did distracted stuff benefits?
So Be the Seeker of Knowledge and use ur knowledge so u can be successful…

How it will be when we meet him?

In the name of Allah,peace and blessing be on prophet Mohammed beace be upon him,
Asalam Alikum wr wb , Which thing satisfy a person who love some one then his meeting ? nothing else not the shine of Gold ,diamonds,or mountains of money,even its presented to him or her ,will not benefit coz he or she want heart satisfaction which he or she can only get in the meeting and spending time with the one he or she loves,this is the reality of a true believer(Muttaqi) when he truly love Allah(jaala wa 3ala ) All his desires never make important to him but the most important which help him or her tor reach his lover,And if u really love Allah Azawajal then from the thing u need to do is Call peoples to words him tell the world the truth u know about the most power full and most high,do which he commanded u ,and stay far away from the things he dislike,utill me finally Meet him….
Then see( How it will be when we meet him?)
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http://www.youtube.com/watch?v=47ED9BrTjjU&feature=youtu.be
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May Allah make us from Ahl Allah wa Khasa ,From Them who will get chance to see him..
Ameen,What is more beautiful then that ?u still see his creation on this earth ,and u become busy in it even u forget ur reality, them imagine what will be the Beauty of that creator who create this???NO one Can Imagine Believe me ,our Mind have no power to Imagin,SubhnAllah

SIMPLE PROVES THAT QUR’AN IS WORD OF GOD/ALLAH

SIMPLE PROVES THAT QUR’AN IS WORD OF GOD/ALLAH

1. Physical incapacity.
The Prophet Muhammad (peace be upon him) was physically incapable to write the Qur’an. History has him as an unlettered man who could not write anything more than his own name. How could he write a book?

2. Sincerity.
The Prophet (peace be upon him) was morally constrained to tell the truth about the origin of the Qur’an. He was noted to be so honest and trustworthy that even his enemies called him al-Amin (the trustworthy). Moreover, he suffered persecution, refused offers to compromise, and maintained his message for a period of twenty-three years. Historians of religion have to conclude that he was sincere.

3. Psychology.
The Qur’an speaks to the Prophet, commands him, and even criticizes him. Such contents do not point to the Prophet (peace be upon him) as the self-conscious author. On the other hand, the author declares himself to be the creator of the heavens and the earth.

4. History.
The Prophet (peace be upon him) was incapable of writing the Qur’an. The Qur’an details items of history which were not known to the Prophet (peace be upon him) or his contemporaries. And independent studies confirm that the Qur’an was true in what it said.

5. Prophecy.
The Qur’an speaks prophetically, detailing what the future holds. Then the future unfolds exactly as foretold. Who could author such a book?

6. Science.
The Qur’an draws attention to a wide range of physical phenomena in order to teach moral lessons. The statements were not meant to teach science. Yet modern scientists are amazed at the accuracy of these statements. For example, the Qur’an said things about the growth and development of the human embryo which could not be studied without the use of a microscope. Dr. Keith Moore was professor and chairman of the Department of Anatomy at the University of Toronto. After reviewing the Qur’anic statements he said: “I am amazed at the accuracy of these statements which were already made in the 7th century AD.” Such knowledge in the Qur’an points to God as its source.

7. Consistency.
The Qur’an challenges skeptics to find errors in it, which, if found, would disprove its divine claim. But no one has yet been able to point to a real error in it.

8. Inimitability.
A unique feature of the Qur’an is that no one is able to produce a book that would match its beauty, eloquence and wisdom. The Qur’an itself challenges humankind to produce even a chapter like it. But no one has been able to do it.

These eight reasons together form a strong cumulative case in favor of the Qur’an’s divine origin. Hence Muslims can be confident that the belief of Islam, which is based on the Qur’an, is true. Not Muslims should reason…

who is near to you?

According to the Qur’an and authentic Hadith,Allah is closer to you then your jugular vain,is there any thing more near then ur vain?
The Name of Allah is Qareeb(near ) ,Al mujeeb (the one who accept prayers),Allah command us to Ask him and asked Making Dua is worship,as he said in the Quran when they asked about me tell them i am near to them,menace Allah is near to those who ask Him or who also want to be closer to Allah ,as he said who like to meet Allah azawajal ,he Also Like to meet him,Allah said who come to me the size of finger or less he come to him to the size of arm and if some one come towards him by walk so he run towards him and if some one run then he hasten even more ,SubhanAllah is there any Relation more near to u then this?No ,So u should Ask with full trust and faith that Allah will surly accept ur prayer as he promised .
Allah azzawajal said oh children of Adam if the first among u or the last among u and all mankind and jin will get together in a Places and every one ask there need then Allah will give All of them there needs same time and did not less any thing from his kingdom, in Authentic hadith narrated that when slave of Allah azawajal raised his hand in front of Allah then Allah azawajal shy to return them back empaty,and prophet pbuh Command his companions to ask Allah even for small things weather worldly or for hear After ,I ask Allah to save us from the punishment of grave and the sakarat of Death ,verily the biggest calamity is death and its sakarat pain of reliving soul ,May Allah forgive our sins and grant us his pleasure and Qur’an before death will reach us Ameen..