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.

Commentary on The Hadith Pertaining to Changing Munkar

Re-posting this from http://www.islaam.net/main/display_article_printview.php?id=1377

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.

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) 

The Bent Rib

-The Prophet صلى الله عليه وسلم said: “Treat women kindly, for woman was created from a bent rib, and the most crooked part of the rib is the top part, so treat women kindly.”

(Sahih Bukhari and Sahih Muslim)

-In another narration he صلى الله عليه وسلم  said: “Woman was created from a rib, and if you try to straighten a rib you will break it, so deal with her gently.”

(Musnad Ahmad)

Du’a- I’m in a hurry?!

Narrated Abu Hurayrah رضي الله عنه : The Messenger of Allaah صلى الله عليه وسلم said: “There is no man who prays to Allah and makes du’a to Him, and does not receive a response. Either it will be hastened for him in this world, or it will be stored up for him in the Hereafter, so long as he does not pray for something sinful, or to cut the ties of kinship, or seek a speedy response.” They said, “O Messenger of Allah, what does seeking a speedy response mean?” He said, “Saying, ‘I prayed to my Lord and He did not answer me.’”

(Tirmidhi- Classed as saheeh by al-Albaani )

Upholding ties of kinship

“And Those who sever(relations) that which Allah has ordered to be joined and spread corruption on earth – for them is the curse, and they will have the worst home”

(Chapter 13, Surah Ar-Ra’d, Ayah 25)

Narrated ‘Aisha رضی اللہ عنہا: (the wife of the Prophet) The Prophet صلى الله عليه وسلم said, “The word ‘Ar-Rahm’ (womb) derives its name from ‘Ar-Rahman’ (i.e. Allah). So whosoever keeps good relations with it (womb i.e. Kith and kin), Allah will keep good relations with him, and whosoever will sever it (i.e. severs his bonds of Kith and kin) Allah too will sever His relations with him.
(Sahih Bukhari)

Abu Huraira رضي الله عنه reported that a person said: Allah’s Messenger صلى الله عليه وسلم, I have relatives with whom I try, to have close relationship, but they sever (this relation). I treat them well, but they treat me ill. I am sweet to them but they are harsh towards me. Upon this he (the Holy Prophet) said: If it is so as you say, then you in fact throw hot ashes (upon their faces) and there would always remain with you on behalf of Allah (an Angel to support you) who would keep you dominant over them so long as you adhere to this (path of righteousness).
(Sahih Muslim)

Narrated Abdullah bin ‘Amrرضي الله عنه: The Prophet صلى الله عليه وسلم said, “Al-Wasil is not the one who recompenses the good done to him by his relatives, but Al-Wasil is the one who keeps good relations with those relatives who had severed the bond of kinship with him.”

(Sahih Bukhari)

Degrees of Islam

There are three degrees of Islam:

1)      Islam

2)      Iman

3)      Ihsan

This is what is indicated by the hadeeth of Jibreel which was narrated by Muslim in his Saheeh from ‘Umar ibn al-Khattaab رضي الله عنه who said:

One day when we were with the Messenger of Allah صلى الله عليه وسلم, there appeared before us a man whose clothes were exceedingly white and his hair was exceedingly black, and there were no signs of travel on him. No one among us recognized him. He came and sat down by the Prophet صلى الله عليه وسلم and rested his knees against his and placed the palms on his hands on his thighs.

He said: “O Muhammad, tell me about Islam.” The Messenger of Allah صلى الله عليه وسلم said: “Islam is to testify that there is none worthy of worship except Allah and that Muhammad is the Messenger of Allah, to establish regular prayer, to pay zakaah, to fast Ramadaan and to go on pilgrimage to the House if you are able to.”He said: “You have spoken the truth.” And we were amazed at his asking that and saying that he had spoken the truth.

Then he said: “Tell me about Iman (faith, belief),” He صلى الله عليه وسلم said: “It means believing in Allah, His angels, His Books, His Messengers, and the Last Day, and believing in al-qadar (the divine will and decree), both good and bad.” He said: “You have spoken the truth.”

He said: “Tell me about Ihsan.” He صلى الله عليه وسلم said:  “It means worshipping Allah as if you can see Him, and although you cannot see Him, He can see you.”

He said: “Tell me about the Hour.” He said: “The one who is being asked does not know more about it than the one who is asking.” He said: “Then tell me about its signs.” He said: “The slave-girl will give birth to her mistress, and you will see the barefoot, naked, destitute herdsmen competing in constructing lofty buildings.” Then he departed and I stayed for a while. Then he said to me: “O ‘Umar, do you know who the questioner was?” I said: “Allah and His Messenger know best.” He said: “That was Jibreel, who came to teach you your religion.”

In Arabic the terms mean the following:

  • Islam means submission.
  • Iman means belief which is committed to submission.
  • Ihsan means doing something well, perfectly and sincerely.

When either of the words are used alone and not in conjunction with each other they all refer to the religion as a whole.

If there is any difference between them it is when they are used in conjunction with each other. The word Islam in conjunction with Iman refers to outward physical actions, the word Iman in conjunction with Islam refers to inward actions of the heart and the word Ihsan in conjunction with either or both of the words Islam and Iman means perfecting one’s outward and inward deeds.

Read more: http://islamqa.com/en/ref/49023

Bonds will be undone!

Narrated Abu Umaamah al-Baahili رضي الله عنه  from the Prophet صلى الله عليه وسلم, who said:

“The bonds of Islam will be undone one by one. Each time one bond is undone, the people will move to the next one (and adhere to that). The first bond to be undone will be ruling (al-hukm) and the last one will be prayer (al-salaah).”

The meaning of this hadeeth is apparent, which is that the more Islam becomes “strange”, the more people will go against its teachings and will undo its bonds, which is a reference to its obligations and commandments.
1) The first will be failure to rule according to the sharee’ah of Allaah.
2) The last will be As-Salah, it refers to large numbers of people who will not pray and will be negligent with regard to salah.

Reference:The hadeeth mentioned was narrated by Imaam Ahmad in his Musnad, al-Tabaraani in al-Mu’jam al-Kabeer, and Ibn Hibbaan in his Saheeh, with a jayyid isnaad.

الَّذِينَ إِن مَّكَّنَّاهُمْ فِي الْأَرْضِ أَقَامُوا الصَّلَاةَ وَآتَوُا الزَّكَاةَ وَأَمَرُوا

بِالْمَعْرُوفِ وَنَهَوْا عَنِ الْمُنكَرِ ۗ وَلِلَّهِ عَاقِبَةُ الْأُمُورِ

“(And they are) those who, if We give them authority in the land, establish prayer and give zakah and enjoin what is right and forbid what is wrong. And to Allah belongs the outcome of (all) matters.”

[al-Hajj 22:40-41]

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