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Jul 25, 2015
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Table of Contents
Al-Qur’an: Suratul Qiyaamah 26-40 .................................. 3
Hadith: At-Taqwa (The Fear of Allah) ................................... 9
Aqeedah: Al-Aud (A pond from paradise) ......................... 16
At-Tahzeeb: Mockery ......................................................... 21
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Al-Qur’an: Suratul Qiyaamah 26-40
أعوذ باهلل من الشطان الرجم
راقي ) ( وظنا أناو الفراق 27( وقيل من راق )26كلا إذا ب لغت الت ا
اق 28) اق )( والت فات السا ( 30( إلى ربك ي ومئذ المساق )29بالسا
ق ول صلاى ) ب وت ولاى )31فل صدا ( ثما ذىب إلى 32( ولكن كذا
( 35( ثما أولى لك فأولى )34( أولى لك فأولى )33أىلو ي تمطاى )
نسان أن رك سدى ) أيحسب ال ( ألم يك نطفة من مني يمنى 36ي ت
ى )37) ( فجعل منو الزاوجين الذاكر 38( ثما كان علقة فخلق فسوا
(40) ( أليس ذلك بقادر على أن يحيي الموتى39والن ثى )
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Translation
26. No! When the soul has reached the collar bones
27. And it is said, "Who will cure [him]?"
28. And the dying one is certain that it is the [time of]
separation
29. And the leg is wound about the leg,
30. To your Lord, that Day, will be the procession.
31. And the disbeliever had not believed, nor had he
prayed.
32. But [instead], he denied and turned away.
33. And then he went to his people, swaggering [in
pride].
34. Woe to you, and woe!
35. Then woe to you, and woe!
36. Does man think that he will be left neglected?
37. Had he not been a sperm from semen emitted?
38. Then he was a clinging clot, and [ Allah ] created [his
form] and proportioned [him]
39. And made of him two mates, the male and the
female.
40. Is not that [Creator] Able to give life to the dead?
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Title
The title chosen for these verses by Dr. Wahbatu Zuhaili
is: تفريط الكافر في الدنيا وإثبات البعث THE DEFICIENCIES OF THE DISBELIEVER IN THIS LIFE AND THE
ESTABLISHMENT OF RESSURECTION
Cause of Revelation (Verse 34 & 35)
أخرج ابن جرير وابن مردويو عن ابن عباس قال: لما نزلت: عليها تسعة عشر [ قال أبو جهل لقريش:ثكلتكم أمهاتكم، يخبركم ابن أبي كبشة أن 30/ 74]المدثر
خزنة جهنم تسعة عشر، وأنتم الدىم )العدد( والشجعان، أفيعجز كل عشرة منكم أن يبطشوا برجل من خزنة جهنم، فأوحى اهلل تعالى إلى رسولو صلى اهلل عليو وسلم أن
ولى، ثما أولى لك فأولى.يأتي أبا جهل، فيقول لو: أولى لك فأ
Ibn Jareer and ibn Mardawaihi narrated from ibn Abbas:
When the verse “over it are nineteen (angels as guardians and
keepers of Hell)”1 was revealed, Abu Jahl said to the
Quraysh: May your mothers lost you!2 Ibn Abi Kabshah3
told you that the guardians of Hell were only nineteen and
you were groups of brave men, will only ten among you
not be sufficient to handle each of those guardians of
Hell! Then Allah instructs His prophet to meet Abu Jahl
and recite to him the two verses.
1Suratul Mudathir 30
2 An Arab exclamation equivalent to “shame on you”
3 A derogative adjective he used for the prophet. Meaning “the son of Abi Kabsha”
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Explanations
1. Allah gave a clear description of how the soul
leaves the body and the events that surrounds it.
2. The close relatives and friends of the dying person
present with him will call out for every possible
help to prevent his soul from leaving the body. The
scenario shows that the soul has value over the
body. Unfortunately, this is a reality that most
humans realize only at death. When the time of exit
for the soul has reached, it will be too late to
correct mistakes, only a neglectful and arrogant
person will delay his repentance and righteousness
to this point. Lessons should be taken from the time
of death of Fir’awn.
3. The collarbone or clavicle is what connects the
head with the trunk and limbs. Allah will hold the
soul at this important junction before exit only to
establish the reality that has been foretold. This is
a helpless point, a point of no return.
4. Humans may forget the original owner of his soul
and accept deception to feel secure and consider
himself his own master. This is evident as he takes
the instructions of his Lord with laxity and prepares
only a little or none for the day he will meet his
Creator.
5. The opportunities we have to make corrections ends
at the experience of the pains of death:
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: النب صلى اهلل عليو وسلم، قال عن عبد اللو بن عمر، عن «إنا اللاو عزا وجلا لي قبل ت وبة العبد، ما لم ي غرغر »
Abdullah ibn Umar narrated that the prophet
(sallallahu alayhi wa sallam) said: Allah the
Glorified and Mighty will accept the repentance of
a slave before he experiences the pang of death.4
6. Death was metaphorically referred to in verse 28 as
“separation”. This is because death separates the
soul from the body. The union between the soul and
the body is temporal. The soul is a command of
Allah breathed into the body to give it life. After
death, it will be taken to join either of the
company of other parted souls: those in punishment
and those in the mercy of Allah.
7. The parting of the soul from the body is not an easy
one; this is especially for the disbelievers. Why? The
deception of shaytan to disbelieve and neglect
righteousness which they have accepted and
embraced will end at this point and the door to the
world of reality will be open, this glimpse of reality
is enough as a tool to repel any further deceptions
from shaytan but the time is now late. How would
he wish he will be given another chance! But nay,
the previous evidences through clear explanations
4Sunan ibn Majah no. 4253
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of the messengers and surrounding signs were
enough if he had wished well for himself.
8. It is arrogant to deny the reality and truth. Imam
Qatadah said: The prophet held Abu Jahl by the
hand and said to him the two phrases of verses 34 &
35 (before they were revealed). Abu Jahl
responded: with what did you threatened me? You
and your Lord were not capable of doing anything
to me, I’m the most honourable among the
inhabitants of this valley; he turned away going.
Then Allah revealed these verses as the prophet had
said.5
9. A reminder of the early state of helplessness in the
stage of human development will assist him on
humbleness, fight against arrogance and pride.
Allah gave a vivid account of the stages in human
morphological development.
10. The theme of the surah (the power of Allah to
resurrect) with which it started, comes again in the
end: Allah is capable of giving back life to the
dead.
5 Culled from Tafseer al-muneer vol. 29 pg. 275
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Hadith: At-Taqwa (The Fear of Allah)
: قال عنه هللا الباهرض عجالن بن صدي إمامة أب عن
حجة ف خطب وسلم عله هللا صل هللا رسول سمعت
وصوموا خمسكم، وصلوا هللا، اتقوا) :فقال الوداع
تدخلوا أمراءكم، وأطيعوا أموالكم، زكاة وأدوا شهركم،
حدث: وقال الصالة آخركتاب ف الترمذي، رواه (ربكم جنة
.صحح حسن
Translation
Ibn Hajalaan Albaaheer (may Allah be pleased with him)
said I heard the prophet of Allah admonish the people
during the farewell pilgrimage (may the peace and
blessings of Allah be upon him) say: “Fear Allah, observe
your five, fast your month, pay the due on your wealth,
obey the custodians of your affairs, you will enter the
paradise of your Lord”6
6 Reported by Imam Tirmidhi in the book of solat
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Vocabularies
1. Hijjatul Wada’i7 (Farewell pilgrimage): It was
called so because the prophet performed it towards
the end of his mission. Also, because he gave his
most comprehensive farewell speech in it.
2. Kamsakum (Your five): It refers to the five daily
solats. They weren’t mentioned explicitly because
they were well-known, being a pillar of the religion
and a daily routine.
3. Sha’rakum (Your month): In the singular, referring
to the well-known month of Ramadan.
4. Zakaat of your wealth: “your wealth” was
attached to the command in order to signify the
type of wealth that zakat will be accepted on. No
zakat on borrowed or stolen properties because we
were not the owners.
5. Custodians of your affairs: Those at the helms of
affairs.
Explanations
1. The prophet delivered sermons to the people on the
day of Arafat and on the Day of Nahr (slaughtering
of feast-ram; eid al-adha). This is a proof for the
permissibility or desirability of taking the advantage
of special events and gatherings to admonish the
people. Every occasion or event has admonition
suitable for it; the people have sacrificed a
significant amount of their wealth and time to 7 Pronounced as “hijjat-ul-wada’i” is more eloquent in the Arabic linguistic pattern as
against “hajjat-ul-wada’I”
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perform the hajj; these types of admonitions from
the prophet (as contained in the hadith) were most
suitable to summarize the religion and keep the
people firm on the religion they have come to
perfect with hajj. Furthermore, hajj create an
avenue for intercontinental conference of Muslim
nations, the prophet gave hint on the people’s
responsibility to their government.
2. The prophet started his talks with the admonition
to fear Allah because it is the foundation upon
which genuine and noble characters were based, it
is only with it that acts can have their true
meaning. Only acts that emanate or guided with the
fear of Allah will have a good and rewardable end.
3. The prophet addressed the admonitions to the
humankind in general even though his audience
consisted only of Muslims who came to perform a
pillar of their religion. He followed the same
pattern which Allah used in some parts of the
Qur’an among which is Q2:218. The message of
Islam and the messengership of the prophet extend
to all of humankind. Muslims are also responsible
for the spread of the message of guidance.
4. Taqwa is an internal force that can only be
appreciated through its manifestation in words and
8ا ها وا الناس أ م اعب د ك م الذي رب م من والذن خلقك م قبلك ق ون لعلك تت
O mankind, worship your Lord, who created you and those before you, that you may become righteous.
Allah directed the command to worship without preceding it with a command to have a valid faith which is required for any act of worship to be acceptable.
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actions from the limbs. Sincere utterances and
actions are guided by taqwa.
5. Ali ibn Abi Taalib defined Taqwa as all the
following:
The fear of the Mighty One (Allah)
Implementation of what was revealed
Contentment with the little (sustenance from
Allah according to His decree)
Preparation for the Inevitable Day (of
Resurrection)
6. Successful manifestation of taqwa will result in
constant consciousness of the limits of Allah up to
the minor ones.
7. Abu Darda stated that taqwa will make the one who
possesses it to be conscious of the limits of Allah
until he leaves some part of the halal (permissible
acts) in his awareness on keeping away from what is
doubtful.
8. The prophet used the second person pronoun
(“your”) in most part of this message. These
statements were carefully worded to indicate and
give the following meaning:
You are responsible to fulfill this command
individually. Mine will not be sufficient for
you. This obligation is on each and every one
of you.
The reward is for you according to how you
performed it.
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A literary style of communication to give
some sense of responsibility to the listener.
9. The prophet also commanded that the leaders must
be followed without expanding further on it. This
was because it has been explained well enough in
the Shariah. The following are only few
explanations on the types and conditions of
followership in Islam.
Unconditional followership is only for Allah and
the prophet.
ؤمن كان وما ؤمنة وال لم ول ه هللا قضى إذا م ك ون أن أمرا ورس له م
رة عص ومن أمرهم من الخ وله هللا بنا ضالال ضل فقد ورس م
It is not for a believing man or a believing woman, when Allah and His Messenger have decided a matter, that they should [thereafter] have any choice about their affair. And whoever disobeys Allah and His Messenger has
certainly strayed into clear error.9
The followership of an elected or appointed10
leader is not on the same level as that of Allah
and the prophet.
ا ها وا آمن وا الذن أ أطع وا هللا ول وأطع س م األمر وأ ول الر فإن منك
ء ف تنازعت م وه ش د إلى فر ول هللا س نت م إن والر وم باهلل ت ؤمن ون ك وال
ر ذلك اآلخر تأوال وأحسن خ
9Surat-ul-Ahzab 36
10 An elected or appointed leader is acceptable in the Shariah of Islam. This
appointment will be made by a reputable predecessor with a popular acceptance from the Muslims community. The election will be made by the highest council of learned Muslims scholars for public acceptance. Abu Bakr was commissioned as caliph by election among the Quraish and Umar with appointment by Abu Bakr.
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O you who have believed, obey Allah and obey the
Messenger and those in authority among you. And if you
disagree over anything, refer it to Allah and the
Messenger, if you should believe in Allah and the Last
Day. That is the best [way] and best in result .11
There is no followership on an instruction from a
leader which is against the limits of Allah
“Custodians of your affairs” refer to the
following eleven categories of people:
People in authority - elected or appointed.12
The four Rightly Guided Caliphs13
The sahabah
The Muhajiroon and the Ansar
The sahabah and the tabioon14
The intellectuals in authority
The scholars of Islamic jurisprudence.
Group leaders of deputations.
Those of sound knowledge in various sciences.
Their advices should be taken in areas where
there were no clear contradictions with the
text of the shariah
Generally for any one charged with the
responsibility of looking over the affairs of the
11
Surat-ul-Nisaa 59 If you carefully examine this verse you will notice that the type of conjunction used to connect the obedience to Allah and obedience to the prophet were of the same degree greater than the one used for the people in authority.
12 This is the view of Abdullah ibn Abbas, Abu Huraira, etc
13 Abu Bakr Sideeq, Umar bn Kathaab, Uthman bn Afaan, Ali bn Abi Taalib.
14 The generation of Muslims after the sahabah
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people. This is the conclusion of majority of
Muslims scholars.
Source: vol. 5 pg. 256 حتفة األحوذي بشرح جامع الرتمذي
Lessons
1. The message of God-consciousness was transmitted.
2. The establishment of links between faith and
actions.
3. Steadfastness in life is a cause of bliss in this life
and the hereafter.
Fruits of Taqwa
1. It assists one to gain the love of Allah in this life
and the hereafter.
2. It assists one to attain the bliss of Allah in this life
and the hereafter (Q7:156).
3. A means to gain the support of Allah (Q16:128).
4. It is a means of protection for it possessor (Q7:35).
5. It illuminates the heart and fortifies it with insights.
6. It assist to conquer the challenges of shaytan
(Q7:201)
7. It strengthen it possessor with the power to do
more of righteousness (Q3:179)
8. A means of increase in sustenance (Q65:3; Q7:96)
9. It make life endeavors easy (Q65:2,4)
10. It assists to attain ultimate success in this life and
the hereafter (Q7:128; Q11:49).
11. It is a quality of the righteous slaves of Allah
(Q8:34; Q45:19).
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Aqeedah: Al-Aud (A pond from paradise)
Preamble
Allah has promised to grant many favours to the prophet
on the Day of Judgment. One of those many grants is this
pond. The following paragraphs will try to share some
knowledge on the pond and explain on the characteristics
of those who will benefit from it as well as those who will
be prevented from it. May Allah count us among those who
will drink from the pond and never go thirsty thereafter.
Definition
It is a pond, cistern, fount or spring of water that will be
made available for the true believers15 among the
ummah16 of Prophet Muhammad to drink from on the Day
of Gathering17. It is an extension of Al-Kawthar18 granted
to the prophet.
15
Those who constantly guard their religion (faith, worships, morals, etc) from corruption with sincerity. 16
Ummah: meaning ‘nation’, followers of every messenger of Allah. It generally refers to all humankind since the time of the prophet and specifically refers to the Muslims. The last definition is intended herein. 17
Another name for the Day of Judgment. 18
Al-Kawthar is a glorious river in paradise. It has been granted to the prophet. Refer to Qur’an chapter 108
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Description
It was described in the Shariah19 with the following
characteristics:
Taste: sweeter than honey.
Smell: pleasant than al-misk20.
Colour: whiter than milk; brighter than snow.
The cups for drinking: as many as the number of stars in
the sky.
Source: from Al-Kawthar river in paradise
Effect/impact: whoever takes a sip from it will never
again be thirsty.
Shape: a square shape; a side equal to the distance of a
month’s journey or a distance between adan and aila21.
The place and timing
The scholars of Islam differ on when and at which stage
the event of drinking from this pond will take place on the
Day of Judgment.
Imam Bukhari listed in his collection of hadiths about this
pond after the hadiths concerning passing on As-Siraat22
19
The body of Islamic laws. 20
Al-misk is the best perfume of the Arab at the time of the prophet. Some said it now extinct. Others said it is only metaphorical. Literally translated as musk 21
adan and aila:Two cities in Jordan
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bridge. This is an indication to his view that its occurrence
will be after passing on the bridge. But Imams Qurtubi and
Gazali differed with confidence and came to a conclusion
that this event of drinking from the pond will take place
before passing on As-Siraat. This was because of other
hadiths that some people will be prevented from drinking,
which indicate that not only people who were saved from
Hell (by successfully passing over the bridge) will come to
the pond. Those who will be prevented from the pond
were the apostates; they will fall in Hell when passing
through As-Siraat.
True believers will be identified with their lights from
prostration and ablution
ث نا علي بن مسهر، عن سعد بن ث نا عثمان بن أب شيبة، حد طارق، عن ربعي بن وحدإنا حوضي لب عد من أي لة " حراش، عن حذي فة، قال قال رسول اللو صلى اهلل عليو وسلم
ريبة عن من عدن والاذي ن فسي بيده إني لذود عنو الرجال كما يذود الراجل البل الغ لين من آثار " قالوا يا رسول اللاو وت عرف نا قال . " حوضو ن عم تردون علىا غرا محجا
" الوضوء ليست لحد غيركم Hudhaifa reported:
The Messenger of Allah (ملسو هيلع هللا ىلص) said: My Aud (pond) is bigger
than the space between Aila and Adan. By Him in Whose Hand is my soul, I will drive away persons (from it) just as a person drives away unknown camels from his pond. They (the companions) said: Messenger of Allah, would you recognize
22
As-Siraat is a bridge spread over Hell that leads to paradise. Passing on the bridge over the Hell to Paradise is one of the terminal stages of events on the Day of Resurrection.
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us? He said: Yes, you would come to me with white faces, and white hands and feet on account of the traces of ablution. None but you would have (this mark).
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Those who will be prevented from the pond
1. Those who separated themselves from the
community of Muslims:
Kawaarij: They were the first group to split-off
from the community of Muslims. They
considered their opinions infallible and superior
to that of the closest companions of the
prophet. They innovated in the matter of creed.
Shiites: These people were extreme in their
love for Ali bn Abi Taalib and his descendants.
They fabricate traditions to support and justify
their separation from the rest of the ummah.
Mu’tazilites: They were initially students of
Imam Hassan Basri (may Allah be pleased with
him) before they accepted shaytan’s deception
to misguidance and interpret the sacred text of
Islam through Greek philosophical arguments.
They argue and reject the revealed knowledge
with the scholars for Greek philosophy that gave
precedence to human intellect over the
revealed knowledge from Allah.
Baatinites: These were those who gave internal
special meaning to clear messages.
23
Sahih Muslim 248
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Those who rejoice in corruption and injustice
Injustice and corruption is crime but worse than
that is to shamelessly perpetrate such in the public.
This was so because of the temptation and
encouragement that may affect others from it,
therefore two evils will be involved.
Those who prevent the truth
It is arrogant to reject the truth but worse than
that is to prevent it from spreading.
Those who attack the nobility of the scholars
The noble scholars are models for true followers of
the religion. Any attempt to tarnish their image will
be tantamount to an attack on the religion. They
are humans capable of errors and mistakes; the
clear explanations from the Qur’an and Sunnah are
enough to save any Muslim from blind followership.
Those who rejoice in major sins
Those who took kufaar as role model
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At-Tahzeeb: Mockery
Preamble
Mockery or ridicule is one of many sins that is committed
with the mouth. However, it is not spontaneous, it is by
choice. Although the topic is mockery, other excesses of
the tongue will also be discussed in brief. This article will
try gathering some evidences with brief explanations to
warn against the dangers in these acts.
Beware of the proficient scribes
Allah has dedicated two angels for each and every
individual to record every sayings and actions; nothing
slips away from their records.
ي لفظ من ق ول إلا لديو رقيب عتيد ما
Man does not utter any word except that with him is an
observer prepared [to record].24
24
Surah Qoof 18
22
Qur’anic truth
ت رحمون لعلاكم اللاو وات اقوا أخويكم ب ين فأصلحوا إخوة المؤمنون إنامارا يكونوا أن عسى ق وم من قوم يسخر ل آمنوا الاذين أي ها يا () خي
هم را يكنا أن عسى نساء من نساء ول من هنا خي ول أن فسكم ت لمزوا ول من ىم فأولئك ي تب لم ومن اليمان ب عد الفسوق السم بئس باللقاب ت ناب زوا
الظان ب عض إنا الظان من كثيرا اجتنبوا آمنوا الاذين أي ها يا () الظاالمون سوا ول إثم لحم يأكل أن أحدكم أيحب ب عضا ب عضكم ي غتب ول تجسا
اب اللاو إنا اللاو وات اقوا فكرىتموه ميتا أخيو () رحيم ت وا (10) The believers are but brothers, so make settlement
between your brothers. And fear Allah that you may
receive mercy. (11) 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. (12) O you who have believed,
avoid much [negative] assumption. Indeed, some
assumption is sin. And do not spy or backbite each other.
Would one of you like to eat the flesh of his brother when
dead? You would detest it. And fear Allah ; indeed, Allah is
Accepting of repentance and Merciful.25
25
Surah Hujuraat 10-12
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Silence in practice
In any situation where there is no clear injustice,
corruption or oppression that will be obligatory to resist
and correct nor is there any misguidance that needed
explanations and correction; silence is preferred. This is
because silence is safer and it prevents one from attacks
of different types; silence is wisdom.
Sisters of mockery
Mockery is only one of the many blunders and crimes that
can be committed with the tongue. Many of these errors
have strong destructive effects on a personal and
collective scale. Any of the following is connected to
mockery in one way or another;
i. Boastfulness: Boasting is condemned in Islam. It is
detested by both Allah and humans. The tongue
plays an important role in the process. Ability to
control the tongue will save one from this act.
ii. Argument: Unnecessary argument should be
avoided. It is only allowed with limiting conditions
to challenge false beliefs, clarify doubts and
establish the truth.
ادع إلى سبيل ربك بالحكمة والموعظة الحسنة وجادلهم بالاتي ىي سبيلو وىو أعلم بالمهتدين أحسن إنا رباك ىو أعلم بمن ضلا عن
Invite to the way of your Lord with wisdom and good
instruction, and argue with them in a way that is best.
Indeed, your Lord is most knowing of who has strayed
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from His way, and He is most knowing of who is
[rightly] guided.26
iii. Pride: Pride is an internal disease of the heart but
its effect can be observed externally. The tongue is
one body part that is used to demonstrate this. The
people will hardly hold you responsible for your
internal thoughts until you materialize it. Pride is
identified from utterances, expressions and actions.
iv. Abuse: Abuse is an offensive language that is used
against another person. The implication and effects
of this act range from moral decadence to
arrogance that lead to Hell. Successful control of
the tongue will save one from this act.
v. Waywardness: Waywardness is an opposite of
bashfulness, shyness or modesty. A wayward person
will be identified with his/her loose utterances and
sharp practices. Modesty is part of faith;
introversion is not derogation.
vi. Music: Another well-known excess of the tongue is
music. Music misguides from the straight path due
to its illusionary and artificial stimulation of false
emotions. It intoxicates the intellect and controls
to a designed path of fiction and destruction. The
Qur’an in contrast motivates and guides to success
with established facts. The melody and lyrics of
music is designed with the heart and brain but the
26
Suratul Nahl 125
25
main organ that materializes it is the tongue. If a
result is prevented from display, other processes
that precede it will be destroyed. Ability to control
the tongue will save one from the effects and
implication of the end result.
vii. Jokes: Sinful and excessive jokes are other excesses
of the tongue. The implication of mockery in jokes
will increase according to the sacredness of object
of mockery. Modern day comedy is based on
mockery and telling lies to make others laugh.
viii. Leaking secret
ix. False promises
x. False witness
xi. Backbiting
xii. Slander
xiii. Loose utterances
Hadiths
سلم عن عبد اهلل بن سفيان، عن أبيو، قال: يا رسول اهلل، أخبن بأمر ف ال" قل: آمنت باهلل، ثما استقم " قال: يا ل أسأل عنو أحدا ب عدك، قال:
رسول اهلل فأيا شيء أتاقي؟ قال: " فأشار بيده إلى لسانو "
Abdullah bn Sufyan narrated that his father asked the
messenger of Allah: Inform me on something about Islam that
will be sufficient for me thereafter; he replied: say I believe in
26
Allah and remain steadfast (on that believe). He asked again,
and then what should I be conscious of? He replied by pointing
his finger to his tongue.27
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، قال النب صلى اهلل عليو وسلم اعدي ل لي " عن سهل بن سعد الس من ت وكالت لو . " بالجناة ما ب ين رجليو وما ب ين لحي يو، ت وكا
Sahl bn Sa’d narrated from the prophet:
Whoever guarantees me (the chastity of) what is between his
legs (i.e. his private parts), and what is between his jaws (i.e.,
his tongue), I guarantee him Paradise.28
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" ل يستقيم بن مالك قال: قال رسول اهلل صلى اهلل عليو وسلم:عن أنس إيمان عبد حتاى يستقيم ق لبو، ول يستقيم ق لبو حتاى يستقيم لسانو، ول
و "يدخل الجناة رجل ل يأمن جاره ب وائق
Anas bn Maalik narrated that the messenger of Allah said: The
faith of a slave is not firm until his heart is firm and his firm
will not be firm until he is capable of controlling his tongue
and a man will not enter paradise if his neighbor was not saved
from his harm.29
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27
Musnad Ahmad no. 15417 28
Sahih al-Bukhari no. 6807 29
Musnad Ahmad no. 13048
27
، رف عو قال إذا أصبح ابن آدم فإنا العضاء كلاها " عن أب سعيد الدرير اللسان ف ت قول اتاق اللاو فينا فإناما نحن بك فإن است قمت است قمنا تكف
وإن اعوججت اعوججنا
Abu Sa'id Al-Khudri narrated (that the Prophet s.a.w) said:
"When the son of Adam wakes up in the morning, all of his body
parts bow to the tongue and say: 'Fear Allah regarding us, we
are only part of you. If you are straight we are straight and if
you are crooked we are crooked."30
Prophet Muhammad informed us that one day the people
of prophet Eesa came to him for advice on what can save
them from destruction. He advised them not to speak
again forever; they exclaimed and said that wasn’t
possible, he then advised them on controlling the tongue.
In a statement attributed to Luqman:
اذا كان الكلم من فضة فالسكوت من ذىبIf speech is silver, silence will be gold
Exceptions
While restriction of speech is encouraged in general,
Muslims were admonished to increase the use of their
tongue on the following:
30
Jami` at-Tirmidhi no. 2407
28
Tilawatul Qur’an: Recitation of the Qur’an
: قال رسول اهلل صلى اهلل عليو وسلم : وعن ابن مسعود رضي اهلل عنو قال : أمثالها ل أقولمن قرأ حرفا من كتاب اهلل فلو حسنة، والحسنة بعشر "
: راوه الرتمذي وقال ) ) " ألم حرف، ولكن ألف حرف، ولم حرف، وميم حرف . ( ( حديث حسن صحيح
Ibn Mas'ud (May Allah be pleased with him) reported:
The Messenger of Allah (ملسو هيلع هللا ىلص) said, "Whoever recites a letter
from the Book of Allah, he will be credited with a good deed,
and a good deed gets a ten-fold reward. I do not say that Alif-
Lam-Mim is one letter, but Alif is a letter, Lam is a letter and
Mim is a letter."31
Adhkar: Remembrance of Allah
يا رسول اهلل، إن شرائع : وعن عبد اهلل بن بشر رضي اهلل عنو أن رجل قالل يزال لسانك " : السلم قد كثرت علي، فأخبن بشيء أتشبث بو قال
رواه الرتمذي وقال حديث حسن . " رطبا من ذكر اهلل'Abdullah bin Busr (May Allah be pleased with him) reported:
One of the Companions said, "O Messenger of Allah. There are
many injunctions of Islam for me. So tell me something to
which I may hold fast." He said, "Keep your tongue wet with
the remembrance of Allah."32
31
At-Tirmidhi; Book 9, Hadith 9 32
At-Tirmithi; Book 16, Hadith 31
29
NOTE
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