Parable of Islam as a path

It was narrated from al-Nawwaas ibn Sam’aan al-Ansaari (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Allaah has told the parable of a straight path, on both sides of which are two walls, in which there are open doors, and over the doors are curtains, and at the gate of the path there is a caller who says: ‘O people, enter the path all together and do not go depart from it. And there is a caller who calls from further in; when a person wants to open any of those doors, he says: Woe to you, do not open it! for if you open it you will enter it.

The path is Islam and the walls are the sacred limits of Allaah, and the open doors are the things forbidden by Allaah. The caller at the beginning of the path is the Book of Allaah and the caller at the top of the path is the conscience in the heart of every Muslim.”

Narrated by Imam Ahmad (17182) and classed as saheeh by al-Albaani in Zilaal al-Jannah (19).


Pul Siraat- the bridge over Jahannum

Ibn Jarir reported from `Abdullah that he said concerning Allah’s statement,

﴿وَإِن مِّنكُمْ إِلاَّ وَارِدُهَا﴾

(There is not one of you but will pass over it.) “The bridge over Hell is like the sharp edge of a sword. The first group to cross it will pass like a flash of lightning. The second group will pass like the wind. The third group will pass like the fastest horse. The fourth group will pass like the fastest cow. Then, the rest will pass while the angels will be saying, `O Allah save them, save them.’ ” This narration has supporting narrations similar to it from the Prophet in the Two Sahihs and other collections as well. These narrations have been related by Anas, Abu Sa`id, Abu Hurayrah, Jabir and other Companions, may Allah be pleased with them all.


Before Entering Paradise…

It is proven in al-Saheehayn that when the believers have crossed al-Siraat, they will be detained on a bridge between Paradise and Hell, where they will settle their scores with one another. Then when they have been cleansed and purified, they will be given permission to enter Paradise. It was narrated that Abu Sa’eed al-Khudri (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When the believers have been saved from the Fire, then they will be detained on the bridge between Paradise and Hell. There they will settle the scores between them for any wrongs that they did to one another in this world, and when they have been cleansed and purified, they will be given permission to enter Paradise. By the One in Whose hand is the soul of Muhammad, each of them will recognize his dwelling in Paradise better than he recognizes his dwelling in this world.” Narrated by al-Bukhaari, 6535.

Praying for the Deceased Parents

The Prophet (peace and blessings of Allaah be upon him) said: “When a man dies all his good deeds come to an end except three: ongoing charity (sadaqah jaariyah), beneficial knowledge and a righteous son who will pray for him.”

Narrated by Muslim, 1631, from the hadeeth of Abu Hurayrah (may Allaah be pleased with him). 

It was narrated from Abu Hurayrah that the Prophet (peace and blessings of Allaah be upon him) said: “A man may be raised in status in Paradise and will say, Where did this come from? And it will be said: From your son’s praying for forgiveness for you.”

Narrated by Ibn Maajah, 3660; classed as saheeh by al-Albaani in Saheeh al-Jaami’, no. 1617

“and say: ‘My Lord! Bestow on them Your Mercy as they did bring me up when I was young’”

[al-Isra’ 17:24] 

Commentary on The Hadith Pertaining to Changing Munkar

Re-posting this from

Abu Sa”id al-Khudri, may Allah be pleased with him, reported that the Messenger of Allah (SAW) had said:
“Whoever amongst you sees anything objectionable, let him change it with his hand, if he is not able, then with his tongue, and if he is not even able to do so, then with his heart, and the latter is the weakest form of faith.”[1]

This Hadith was also transmitted in another form on the authority of ‘Abdullah bin Mas’ud who narrated that the Messenger of Allah (SAW) said:

“Never before me had a Prophet been sent by Allah to his nation who had not among his people disciples and companions who followed his ways and obeyed his command. Then there came after them their successors who said whatever they did not practice, and practised whatever they were not commanded to do. He who strove against them with his hand was a believer; he who strove against them with his tongue was a believer; and he who strove against them with his heart was a believer; and beyond that there is no faith, not even as minute as a mustard seed.”[2]

On the authority of ‘Ali Ibn Abi Talib, may Allah be pleased with him, who said: “I heard the Messenger of Allah (SAW) say: “There shall be much tumult after me and, in such times, a believer will not be able to change anything (Munkar) with his hand or his tongue.”I said: “O Messenger of Allah, what should they do then?” He said: “They should denounce it with their hearts?”I said: “0 Messenger of Allah, will this make them any less believers?” He (SAW) said: “No. Only as much as a few drops effect a reservoir of clear water.”

These Hadiths, and others, convey a similar message and show that the obligation to denounce and change Munkar is conditional on the ability to do so, while disapproving of it with the heart is a must for all Muslims regardless of ability; for the heart that does not deny Munkar is a heart that has lost all faith. Ali Ibn Abi Talib, may Allah be pleased with him, said:

“The first type of Jihad you will be unable to perform is Jihad with your hands, then Jihad with your tongues, then Jihad with your hearts. He whose heart knows not Ma’roof nor disapproves of Munkar, has a heart that has been turned upside down.”

Bin Mas’ud, may Allah be pleased with him, once heard a man say: “He who does not enjoin good and forbid evil is doomed to perish.” Ibn Mas’ud said: “He shall perish whose heart does not recognize good and evil.” This indicates that to differentiate between good and evil with the heart is an obligation binding on every Muslim, and that he who does not recognize them is doomed; while to show disapproval of evil and attempt to change it with the hand or tongue is only a binding obligation for those Muslims capable of doing so.

Bin Mas’ud, may Allah be pleased with him, said:

“Those of you who live on (after me) will almost reach a stage when all they would be able to do towards evil that Allah would know from their hearts that they detest it.”

The Prophet (SAW) said:

“If a sin is committed on this earth, he who witnessed it and disapproved of it is equal to a person who has not witnessed it, while he who has not witnessed it but approved of it is equal to a person who has witnessed it.”[3]

So, he who has witnessed a sin being committed and detested it with his heart but was unable to show his disapproval with his hands or tongue, is equal to a person who has not witnessed it at all. While he who had not witnessed it but approved of it is like a person who had witnessed it and was able to change it with his hands or tongue but did not do so.

To accept sins is the most hideous of all prohibitions, it is the antithesis of disapproving with the heart.

Showing disapproval with the hands and tongue is dependent on the ability to do so, as mentioned above. Abi Bakr as-Siddiq, may Allah be pleased with him, narrated that the Prophet (SAW) said:

“There are no people in whose midst sins are committed, and they do not change this situation although it is in their powers to do so, except that Allah will be near to overtaking them all with His punishment.”[4]

Abu Sai’d, may Allah be pleased with him, narrated that the Prophet (SAW) said in a sermon: “Verily, fear of people should not stop a man from speaking out the truth he knows.”Upon hearing this, Abu Sai’d wept and said: “By Allah, we have seen things (for which we should have spoken out the truth) but we were silenced by fear (of people).”[5]

Imam Ahmad also narrated the same Hadith with an addition: “It does not bring death nearer nor pushes earnings farther to speak the truth or remind a powerful man of it.”[6]

The Prophet”s (SAW) saying about disapproving with the heart only, that “it is the weakest form of faith”, indicates that enjoining good and forbidding evil is one of the aspects of faith. And his saying (SAW) “whoever amongst you sees anything objectionable” indicates that disapproving is conditional on seeing. If the objectionable thing was hidden from sight and the believer only learned of it indirectly, he must neither deal with it nor go searching for it if he suspects its existence.

Reasons For Enjoining Good And Forbidding Evil

These reasons are:

  • Aspiring for Allah’s reward for doing so.
  • Fearing Allah’s punishment for neglecting this duty.
  • Experiencing rage due to transgressions of bounds and prohibitions laid down by Allah.
  • Wishing well for the believers, feeling compassion and mercy towards them, and hoping to save them from Allah’s punishment and wrath in this life and the Hereafter for the wrongs they had allowed themselves to commit.
  • Exaltation of Allah, glorifying and loving Him. He is entitled to be obeyed, never to be disobeyed; remembered, never forgotten; that life and wealth be sacrificed to safeguard his bounds against transgression. Some of our predecessors used to say: “I wish that all creation would obey Allah, even if the price for this would be that my flesh is torn apart with clippers.”
  • Abdul-Malik Ibn Omar Ibn Abdul-Aziz used to say to his father: “I wish that we would be boiled in a cooking pot if this would please Allah.”


1 Reported by Muslim.

2 Reported by Muslim.

3 Reported Abu Dawud.

4 Reported by Abu Dawud.

5 Reported by Tirmidhi and Ibn Majah.

6 Imam Ahmed.

Al-Asr- Before Parting Ways

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ


By time,

إِنَّ الْإِنسَانَ لَفِي خُسْرٍ

Indeed, mankind is in loss,

إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ وَتَوَاصَوْا بِالْحَقِّ وَتَوَاصَوْا بِالصَّبْرِ

Except for those who have believed and done righteous deeds and advised each other to truth and advised each other to patience.

It is prescribed for one of the people present to recite Surah al-‘Asr when ending the gathering, because of the report narrated by al-Tabaraani in al-Awsat (5124) from Abu Madeenah al-Daarimi رضي الله عنه  who was a companion of the Prophet صلى الله عليه وسلم . He said: When two men of the companions of the Prophetصلى الله عليه وسلم  met, they would not part until one of them recited “By Al‑‘Asr (the time), Verily, man is in loss” [al-‘Asr] over the other, then one would say salaam to the other.

Classed as saheeh by al-Albaani in al-Silsilah al-Saheehah (no. 2648).

Seven Suggestions for Salah

To help maintain regularity in your prayers, the following suggestions may help.

1)      Niyah:

Make the niyah that you will never ever leave a prayer intentionally again.

2)      Repentance:

Repent sincerely.

“O you who believe! Turn to Allaah with sincere repentance! It may be that your Lord will expiate from you your sins, and admit you into Gardens under which rivers flow

(At-Tahreem 66:8)

Repentance is essential from every sin, even if it is something between a person and Allah and has nothing to do with the rights of another person. There are three conditions of repentance:

  • You should give up the sin
  • You should regret having done it
  • You should resolve never to go back to it.

If one of these three is missing, then your repentance is not sincere. If the sin has to do with the rights of another person, then there are four conditions: the three mentioned above and restoring the rights of that person. (2)

3)      Dua:

We are incapable of doing anything until Allah grants us the taufeeq (ability) to do so. So make sincere dua to Allah to help you be regular with you prayers.

اللَّهُمَّ أَعِنِّيْ عَلَى ذِكْرِكَ وَشُكْرِكَ وَحُسْنِ عِبَادَتِكَ

Allahumma a’inni ‘ala dhikrika wa shukrika wa husni ‘ibadatika

“O Allah! Assist me in remembering You, in thanking You, and in worshipping You in the best of manners.”
(Narrated by Ahmad, Abu Dawood, al-Nasaa’i, and others; it is saheeh).

4)      Protect your Fardh(obligatory) Salah with Sunnah and Nafl (voluntary) Prayers:

Don’t just read the Fardh Salah, add the Sunnah and Nafl prayers to your daily routine. What happens is that if you just start praying Fardh, thinking you  should take things one step at a time and will later add the Sunnah and Nafl prayers, chances are that when your enthusiasm wanes it will be easier to  abandon your Salah. With the Sunnah and Nafl prayers backing up your Fardh prayers,  shaitan will have to break through two forts to get to your Fardh Salah!

5)      Constantly Remind Yourself About Salah:

Read articles, books and listen to lectures pertaining to Salah. You can never be reminded enough of the importance of Salah.

6)      Remain in a State of Purity:

Doing Wudhu is half the battle won, if you are already in the state of Wudhu, praying is so much easier.

7)      Memorization of The Quran:

Memorize more Surahs  of the Quran that you can recite in your Salah. When you keep repeating the same Surah Ikhlas over and over in your Salah, you just read it mechanically without articulating the words correctly or trying to understand or ponder over what you are saying. When you read new  Surahs, you concentrate on the words and recite them consciously and with an effort which improves the khushu’ in your Salah.

رَبَّنَا تَقَبَّلْ مِنَّا إِنَّكَ أَنْتَ السَّمِيعُ الْعَلِيمُ وَتُبْ عَلَيْنَا إِنَّكَ أَنْتَ التَّوَّابُ


“Our Lord, accept [this] from us. Indeed You are the Hearing, the Knowing, and accept our repentance. Indeed, You are the Accepting of repentance, the Merciful.”

The Authentic Base

During the battles against the Byzantines, Aboo ‘Ubaydah Ibn Al-Jarraah was in charge of the army unit. The Byzantines sent a man to him to negotiate with him, and when he came close to the muslims, he could not tell Aboo ‘Ubaydah apart from his companions. He did not know whether he was among them or not, and he did not feel that he was in the presence of a governor.

He asked them: “O Arabs, where is your leader?

They said: “There he is.”

He looked and he saw Aboo ‘Ubaydah sitting on the ground, with a bow on his shoulder and examining an arrow that he held in his hand. The envoy asked him: “Are you the leader of these men?

He said: “Yes.”

He then asked: “Then why are you sitting on the ground? Why don’t you sit…

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Advice of Prophet Muhammad صلى الله عليه وسلم to Mu’aadh bin Jabal رضي الله عنه

It was narrated from Mu’aadh ibn Jabal رضي الله عنه that the Messenger of Allah صلى الله عليه وسلم took his hand and said: “O Mu’aadh, by Allah I love you, by Allah I love you.” Then he said, “I advise you, O Mu’aadh, do not fail following every prayer to say:

اللَّهُمَّ أَعِنَّي عَلَى ذِكْرِكَ، وَشُكْرِكَ، وَحُسْنِ عِبَادَتِكَ

“O Allah help me to remember You, to give thanks to You and worship You in the best manner.”

Narrated by Abu Dawood and al-Nasaa’i ; classed as saheeh by al-Albaani in Saheeh Abi Dawood.

10 days of Dhul Hijjah: 4 Important Deeds

Importance of the First 10 Days of Dhul Hijjah:

It was narrated from Ibn ‘Abbaas (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “There are no days on which righteous deeds are more beloved to Allaah than these ten days.” They said: “Not even jihad for the sake of Allaah?” He said: “Not even jihad for the sake of Allaah, unless a man goes out himself for jihad taking his wealth with him and does not come back with anything.”(Sahih Bukhari)

Four Important Deeds:

1- Fasting

It was narrated from Hunaydah ibn Khaalid from his wife, that one of the wives of the Prophet (peace and blessings of Allaah be upon him) said: The Prophet (peace and blessings of Allaah be upon him) used to fast on the first nine days of Dhu’l-Hijjah and the day of ‘Ashoora’, and three days each month, the first Monday of the month and two Thursdays.(Nasaa’i,  Abu Dawood; classed as saheeh by al-Albaani)

2-  Reciting tahmeed, tahleel and takbeer a great deal 

It was narrated from ‘Abd-Allaah ibn ‘Umar (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “There are no days that are greater before Allaah or in which good deeds are more beloved to Him, than these ten days, so recite a great deal of tahleel, takbeer and tahmeed during them.”(Ahmad, classed as saheeh by Ahmad Shaakir)


takbeer is saying Allaahu akbar (Allaah is most great)

tahmeed is saying al-hamdu Lillah (praise be to Allaah)

tahleel is saying Laa ilaaha ill-Allaah (There is no god but Allaah)

tasbeeh is saying Subhaan-Allaah (Glory be to Allaah)

3-  Doing Hajj and ‘Umrah 

4- Udhiyah (sacrifice) 

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