As-alamo'alejkom kära syskon!
hur mår ni idag? är det bara jag som känner att vinter redan är här nu, subhanAllah så fort jag kom ut så kände jag hur kylan blåste på mig, jätte kallt är det, dags med vinterkläderna verkar det som haha men kheir in shaa Allah, man börjar vänja sig vid Sveriges väder.
Afwaan jag glömde helt bort att jag inte hade lagt upp ett inlägg igår så precis som förra gången så lägger jag upp två hadither. as-alamo'alejkom gott folk, vi ses in shaa Allah!
Abu Huraira berättade att profeten Muhammed sade:
Gud kommer på Domedagen att undanröja ett av bekymren för den som undanröjer ett världsligt bekymmer för en troende. Gud kommer att lätta på bördan i detta liv och i det tillkommande för den som lättar på bördan för en behövande. Gud kommer att ge sitt beskydd i detta liv och i det tillkommande åt den som skyddar en muslim. Gud kommer att bistå sin tjänare så länge som tjänaren bistår sin broder. Gud kommer att göra vägen till paradiset lätt för den som slår in på kunskapens väg.
Över alla 1 som samlas i något av Guds hus för att recitera och studera Koranen 2 , kommer lugn och stillhet att sänka sig, barmhärtighet kommer att omge dem, änglarna samlas kring dem och Gud kommer att nämna dem för dem som omger Honom. Den som försinkas 3 av sina gärningar, kommer inte att hjälpas framåt av sin härstamning.
1 bokstavligen "det folk" ( qawm )
2 bokstavligen "Guds bok"
3 på sin väg mot paradiset. Dvs ädel börd hjälper inte, det är gärningarna som räknas.
Explanation of Hadeeth Number 36
This is a great hadeeth that encompasses all the branches of Knowledge, and the Principles [of the Religion], and the Excellent Manners. In it is found the virtue of fulfilling the needs of the Muslims, and benefitting them, from what is possible for one, of Knowledge, or wealth, or aid, or guidance towards that which will correct their affairs, or advice. or other than that. And the meaning of "alleviates the need" is removing it.
And as for his (sallAllaahu alayhi wa sallam) statement "Whoever shields [or hides the misdeeds of] a Muslim", then 'shielding' here means to hide his slips and lapses, and the intended meaning here is hiding the lapses of those who are of upright and pious character, and those like them who are not known to be evil-doers. And this is with regards to hiding the sins that they may have committed in the past, and which are over. On the other hand, if they are caught red-handed performing a sin then it is obligatory to admonish them and forbid them from it. And if they are unable to do so, then they must raise the matter to the Authorities, if they do not fear any evil repurcussions from this. Thus, in such cases the correct action is not to shield them, as this may tempt them to perpetrate more evil, to cause more harm, to enter into more Forbidden matters, or to encourage others upon what is similar to this. So it is desired that one raises the matter to the Leader, as long as he does not fear any further evil from doing so. And similar to all this is the disparagement and criticising of the Narrators of Hadeeth by the Hadeeth Scholars, and of the Witnesses [to contracts], and the Trustees of the wealth to be distributed in Charity and the Awqaaf, and those who look after the wealth of the Orphans, and what is similar to that. Then in all such cases it is obligatory to expose their evil actions if required, and it is not permissible to hide their sins if one sees from them that which is reproachable. And this is not considered to be from the Forbidden Backbiting, rather it is part of the Obligatory Naseehah [sincerity, advice].
And as for his (sallAllaahu alayhi wa sallam) statement "And Allaah will aid His Slave so long as he aids his brother" then this is a generalisation whose detailed explanation must include the case where the Slave [of Allaah] resolves to help his brother Muslim [by admonishing him], whereupon it becomes required of him not to be cowardly of speaking the Truth to him, believing, all the while, that Allaah will help him and protect him from any evil repurcussions of doing so.
And in this hadeeth is mentioned the virtue of fulfilling the needs of a Muslim, and of striving in the Path of seeking Knowledge, and this includes the virtue of being pre-occupied with Knowledge. And what is intended by Knowledge here is the Knowledge of the Sharee'ah. And all this requires that one intends by it the Face of Allaah ta'aalaa, just as this is a condition in every act of worship.
And his (sallAllaahu alayhi wa sallam) statement "No people gather together in one of the Houses of Allaah, reciting the Book of Allaah and studying it among themselves" is a proof for the virtue of gathering in the masjid for the recitation of the Qur'aan. And regarding the word 'Sakeenah' mentioned here, then some people have said that it means 'Mercy', but this interpretation is weak due to the separate mention of Mercy in the next part of the hadeeth. And it has been said that it means Tranquility, Peacefulness and Dignity, and this is better.
And his (sallAllaahu alayhi wa sallam) statement "No people gather together" is in the indefinite, general form, as though he (sallAllaahu alayhi wa sallam) meant to say "Any people" who gather for this, then they will receive all of the Virtue what he has mentioned. And he (sallAllahu alayhi wa sallam) did not lay a condition here that the people must be scholars, or ascetics or possessors of High Stations. And the meaning of "and the angels surround them" is similar to that mentioned by Allaah ta'aalaa in His Noble Book : "And you will see the angels surrounding the Throne (of Allaah) from all round" [Soorah az-Zumar, 75], that is they will encircle and encompass them from every side. And so it will be as though the angels will be so close to them, so as to completely encircle them, and no gap will be left between them through which Shaytaan may enter.
And as for his (sallAllaahu alayhi wa sallam) statement "and Mercy envelops them" then the word 'envelop' is not used except when all the parts of the object are completely covered from all sides. And Shaykh Shihaab ad-Deen bin Farj said : "And the meaning of this, from what I see to be correct, is that the Envelopment of His Mercy is such that it encircles and embraces all previous sins, in shaa' Allaah ta'aalaa".
And his (sallAllaahu alayhi wa sallam) statement "and Allaah mentions them amongst those who are with Him" implies that the mentioning of Allaah ta'aalaa is amongst the Prophets and the Most Honourable of the Angels, and Allaah knows best.
That this hadeeth contains encouragement to help each other for our own benefit
That any Muslim who makes a Muslim happy will receive the Mercy of Allaah on the Day of Resurrection, and He will remove one of his griefs that Day
That any Muslim who sees to the need of another Muslim, will have his own needs seen to by Allaah
That any Muslim who protects another Muslim will be protected by Allaah
That Allaah will help us as long as we help each other
That one who strives to gain Knowledge of the Deen will be helped by Allaah in acting upon it
That the mosques should be used to gather in to study the Deen and to recite the Qur'aan collectively
That such groups of people receive the Peace and Mercy of Allaah, and are surrounded by the Angels, and are mentioned by Allaah to those near Him
That this is true for any group of Muslims, whether or not they are scholars or very pious individuals
That when we remember Allaah, He remembers us and makes mention of us
That if one becomes lax in his religious duties, his lineage or ancestry will not avail him anything before Allaah
Seeking knowledge of the Deen entails acting upon it and propagating it
'Abbas son berättade att profeten Muhammed sade:
Gud har skrivit ner de goda gärningarna och de dåliga. Han fortsatte: Den som haft för avsikt att utföra en god gärning men inte utfört den, kommer att få den registrerad som en utförd god gärning. Om gärningen också utförs, kommer Gud att registrera den tiofalt eller ända upp till sjuhundrafalt. Den som haft för avsikt att utföra en dålig gärning men sedan inte utfört den, får den registrerad som en utförd god gärning. Om gärningen också utförs, kommer Gud att registrera den som en utförd dålig gärning.
(Bukhari och Muslim)
Explanation of Hadeeth Number 37
The explainers of this hadeeth have said : This is a noble and great hadeeth in which the Prophet (sallAllaahu alayhi wa sallam) has explained the measure of the Grace of Allaah, 'azza wa jall, upon His creation, as He has made the intention to do a Good deed, without actually performing it, equal to the reward of a Good deed. And He has made the intention to do an evil deed, which one then does not perform, as equal to a complete Good deed [also], and if one were to act upon it then it is deemed as a single evil deed. And if one performs a Good deed then Allaah writes it down as ten, and this is an immense Grace, as He has multiplied for the slaves their Good deeds, but has not multiplied their evil deeds against them.
And He has made the intention to perform a Good deed like a [complete] Good deed because the intention to do good is an action of the heart, due to the resolve of the heart upon that. And if it is then said : "This statement then requires that the one who intends to perform an Evil deed, and does not do it, must also have an Evil deed written for him, as the [evil] intention is also an action from amongst the actions of the heart", then the answer to this would be that this is not the case, as the one who stops short from performing an evil, then he has nullified his resolve to do evil, and has changed it for another resolve to do good, and has thus disobeyed his evil desires, and so he is rewarded for this with the reward of a Good deed. And it has been related in another hadeeth that "Verily he has left it [the evil deed] because of Me", that is "for My sake", and this is similar to his (sallAllaahu alayhi wa sallam) statement "Upon every Muslim is the giving of charity", so some people asked "What if they do not do so ?", so he replied "Then let them withold from evil, and that will be their charity". This was mentioned by al-Bukhaaree in his Book of Manners. However, if he leaves an evil deed unwillingly, or because he is unable to perform it, then a good deed is not written for him, and this does not enter into the meaning of this hadeeth.
Imaam at-Tabaree, the famous mufassir, said that in this hadeeth is evidence for the statement that the Two Recording Angels, [assigned to each person to write down the good and bad deeds of that person], write down not just the actions but also what the person intends to do of good or evil, and they know what he resolves to do in his heart. And thus, this hadeeth is a refutation of those who wrongly think that the Two Angels only write down that which is apparent from the outward actions of the person, or from what they hear him say. And so this all means that the Two Angels know all that which a person intends in his heart, and it is conceivable that Allaah ta'aalaa has granted for them a means to attain this knowledge [which is from the Knowledge of the Ghayb or Unseen], just as He has granted a means to many of the Prophets to attain knowledge of many things from the Unseen. And Allaah has said regarding 'Eesaa (alayhi as-salaam) that he said to the Banee Israa'eel "And I inform you of what you eat, and what you store in your houses" [Soorah Aal 'Imraan, 49]. And our Prophet Muhammad (sallAllaahu alayhi wa sallam) was informed of many things from the Matters of the Unseen, and hence all this shows that it is possible that Allaah has granted to the Recording Angels a means to attain the knowledge of what is in the hearts of mankind, from good or evil, and so they write down whatever he resolves to do. And it has been said that this is through a smell or fragrance that they are able to detect emanating from the heart. And hence the Salaf [ie the Early Righteous Scholars] have differed over which form of Dhikr [Remembrance of Allaah] is better : the dhikr of the heart or the dhikr made out loud.
And all of this [that has been narrated from Imaam at-Tabaree] is the statement of Ibn Khalf, who is better known as Ibn Buttaal. And the author of al-Ifsaah, Yahyaa bin Muhammad al-Hanbalee [d. 560 H], said in some of his writings : When this Ummah had its life spans reduced [as compared to the people of the previous Nations who had much longer life spans], it was compensated for this reduction with a multiplication of the reward of its actions. [ie. Since the life span of our Ummah is shorter, we have less time to do good deeds; so Allaah multiplied the reward for our good deeds to compensate for this.] So whoever intends to peform a good action, it will be counted for him as a complete good deed. And Allaah has declared it as being a 'complete' deed so that none may think that since it is only an intention [and not a complete action] it is somehow deficient. And thus, Allaah has raised the intention to the level of being included amongst the complete actions. So He wrote down the intention as a complete good deed and then multiplied that according the degree of sincerity of the performer, and according to the appropriateness of the action to the time and place.
Then he (sallAllaahu alayhi wa sallam) said after that "or many times over". This is mentioned, in the Arabic, in the indefinite form which is more comprehensive than the definite, and this implies that the multiplication may be counted upto the most that is possible. Then, it is possible that this generous promise includes that one says that when a man spends in charity a single grain of wheat, then it will be counted for him, from the Grace of Allaah ta'aalaa, as though he sowed that grain in the most pure and fertile land, and attended to it and protected it and watered it, according to its needs, until it ripened, so he harvested it; and then he threshed that harvest in that pure fertile land, so the grains were sown again in it, and were looked after in the same manner as has preceeded; and then the same as this in the second year, and then the third and fourth years, and the years that followed that; and this continues until the Day of Resurrection, and so that single grain of wheat or mustard or couscous will come that day like a mountain. And if the charity was a tiny action from amongst the actions of Eemaan [ie. a good deed] then one may compare it to the profit that may be attained through the purchase of a commodity during that time. And so it is possible that if he sold a commodity in the best market of the greatest nation, and that commodity were the most profitable for trade, then that profit were multiplied [through successive trades] until it returns to him on the Day of Resurrection such that its magnitude is like that of the entire world. And similarly all the actions of righteousness will be treated by Allaah 'azza wa jall in a similar manner, as long as they are performed with a pure and clean intention.
And from this also is that the Grace of Allaah multiplies with the transfer of charity from one person to another. So, for example, consider if a person gives a dirham in charity to a poor man, and then that poor man in turn passes the dirham on to another poor man who is in greater poverty than he, and then this third person passes it onto a fourth, and the fourth to a fifth, and this goes on to a great extent. Then, Allaah ta'aalaa will count for the first person, who originally gave the dirham, ten times the reward. But when this dirham is transferred by the second person to the third, then the second person gains ten and the first person's reward is multiplied to ten thousand. Then, when the third transfers it to the fourth, the second person gets one thousand, and the first gets a million. And so this continues until they attain rewards that may only be counted by Allaah ta'aalaa.
And from this also is that when Allaah - subhaanahu wa ta'aalaa - accounts His Muslim slave on the Day of Resurrection, and his good deeds are of varying and disparate levels, some of them of a high level and others not so, then He - subhaanahu - from His immense Generosity and Grace may count all of his good deeds by the measure of the best and highest amongst them; for verily His Generosity - jalla jalaalahu - is far greater than that He should dispute with his slave, who is pleased with Him, about the disparity in the measure of his good deeds. And no doubt Allaah jalla jalaalahu has said :
"We shall certainly pay them a reward in proportion to the best of what they used to do" [Soorah an-Nahl, 97].
And similarly, the Prophet (sallAllaahu alayhi wa sallam) has informed us that if a Muslim declares aloud in a market from amongst the markets of the Muslims : "laa ilaaha illaa Allaah wahdahu laa shareeka lahu, lahu al-mulk wa lahu al-hamd, yuhyee wa yumeet, wa huwa 'alaa kulli shayin qadeer [There is none worthy of being worshipped except Allaah, Alone without any partner; for Him is the Dominion and for Him is all Praise; He gives life and He gives death; and He is All-Powerful over all things]" then Allaah will write for him due to that a million rewards, and will wipe away from him a million evil deeds, and will build for him a house in Paradise [narrated by at-Tirmidhee].
And all this that we have mentioned is according to only that which we have knowledge of, and not according to the true level of the Grace of Allaah subhaanahu wa ta'aalaa. For verily He is far greater than what anyone may deny for Him, or what any of the creation may try to estimate of Him.
And Allaah knows best.
That whatever is classed as a Good deed, or an Evil deed, has already been written down as such by Allaah, ie. Good and Evil deeds are what He has specified them to be
Therefore, what Allaah has given us in The Qur'aan and Sunnah is from His knowledge of what is Good and what is Evil, as defined and accepted by Him
That whatever we are going to do is known by Him
That if we intend to perform a Good deed [as defined by the Sunnah], but do not actually perform it, then we are still rewarded for one full Good deed
That if we intend to perform a Good deed, and actually perform it, then Allaah will record it as though it were done ten to seven hundred times over, or more than that
The actual merit of a Good deed is determined by Allaah according to our sincerity
That not doing a bad deed which one intended to do, obtains for one a reward equal to a complete Good deed
That if one actually performs a bad deed that one intended to do, then it is written down only as its worth, ie a single bad deed
That if one ends up in the Fire then he only gets that which he deserves, as he was indeed a very bad person
That good actions are not all of equal merit, nor are bad actions. Hence, it is not possible to calculate how much good or bad one has accumulated each day
That one must not forget that it is still possible to destroy all the good deeds we have been doing