As-alamo'alejkom min kära syskon!


subhanAllah, redan helg och självklart är det sköönt men det är så läsktigt och veta att tiden bara rinner iväg subhanAllah.  I alla fall så är det fredag, jag vill påminna er att läsa surah- Khaf som är jätte bra att läsa, här kan ni läsa varför

Här har ni nästa hadith och Jag hoppas ni får en fortsatt trevlig dag in shaa Allah, as-alamo'alejkom!



Abu Dharr al-Ghifari berättade att profeten Muhammed sade att Herren uppenbarat 1 detta för honom:

Mina tjänare. Jag har inte tillåtit mig själv att förtrycka någon och Jag har förbjudit förtryck bland er så förtryck inte varandra.

Mina tjänare, ni är alla vilsna förutom dem som Jag väglett, så sök vägledning hos Mig och jag ska vägleda er. Mina tjänare, ni är alla hungriga förutom dem som Jag mättat, så sök föda hos Mig och Jag ska mätta er.

Mina tjänare, ni är alla nakna förutom dem som Jag klätt, så sök klädnad hos Mig och Jag ska kläda er.

Mina tjänare, ni syndar natt som dag och Jag förlåter alla synder, så sök förlåtelse hos Mig och Jag ska förlåta er.

Mina tjänare, ni kommer aldrig att kunna åstadkomma sådan skada att den skadar Mig och ni kommer aldrig att kunna frambringa sådan godhet att den gagnar Mig.

Mina tjänare, om så den förste och den siste bland er, både bland människor och djinner, vore lika gudfruktiga som den mest gudfruktiga av er alla, skulle det inte tillföra mitt rike någonting.

Mina tjänare, om så den förste och den siste bland er, både bland människor och djinner, vore lika ondskefulla som den mest ondskefulla av er alla, skulle det inte förminska mitt rike alls.

Mina tjänare, om så den förste och den siste bland er, både bland människor och djinner, skulle samlas och samtidigt be mig om något och Jag skulle ge er alla vad ni önskade, skulle det inte minska mina tillgångar mer än vad havets vattenmängd minskas när en nål doppas däri. 2

Mina tjänare, det är endast era egna gärningar som Jag beaktar och kompenserar er för så låt den som finner belöning 3 prisa Gud och låt den som finner något annat lägga skulden på sig själv.


1 Profeten Muhammed berättade ibland med sina egna ord vad Gud uppenbarat för honom (utanför Koranen). En sådan berättelse brukar kallas Hadith Qudsi.

2 Dvs den lilla mängd som fastnar på nålen när den dras upp.

3 i Paradiset.


Explanation of Hadeeth Number 24


This hadeeth is a hadeeth where the Prophet sallAllaahu alayhi wa sallam narrates something from Allaah ta'aalaa, and is referred to as a 'Hadeeth Qudsee'.

Regarding His 'azza wa jall statement "I have forbidden dhulm (oppression) for Myself, and I have made it forbidden amongst you", some of the 'ulamaa have said thats its meaning is : "it does not befit My Majesty and hence is not possible for Me", as Allaah ta'aalaa has said : "But it is not befitting of (the Majesty of) the Most Beneficent (Allaah) that He should beget a son". So dhulm is inconceivable in respect of Allaah ta'aalaa. And some of the 'ulamaa have said regarding this hadeeth : "It is not permitted for anyone to ask Allaah to Judge against his adversary except with the Truth, from His - suhaanahu - saying : "I have forbidden dhulm for Myself", so He - subhaanahu - does not oppress His slaves of His own accord, so how can anyone conceive that He would oppress one of His slaves for the sake of another one of His slaves ?"


And similarly He said : "so do not oppress one another" and this implies that the oppressed will he avenged for the oppression committed against him.


And His statement "all of you are astray except those whom I have guided ... all of of you are hungry except those whom I have fed ... all of you are naked except those whom I have clothed" is a reminder of our poverty before Allaah, and our inability to bring about good for ourselves and to fend off harm from ourselves, except by the Help of Allaah subhaanahu in that, and this returns to the meaning of the statement : 'laa howla wa laa quwwata illaa billaah', ie 'there is no movement or power except by the Will of Allaah'. So let the slave know that when he sees the traces of these blessings upon himself then this is from the blessing of Allaah, and so it is necessary for him to thank Allaah ta'aalaa for that. And for every thing that he receives in excess of these blessings he should increase in Praise and Thankfulness of Allaah ta'aalaa.


And His statement : "so seek guidance from Me and I shall guide you", then this generally informs the slave that when he sought guidance from his Master, then He guided him. And even if he received guidance before he asked for it from his Lord, then he still cannot say that he attained guidance by knowledge that he possessed. And similarly the meaning of "all of of you are hungry ..." till the end, is that Allaah has created all of creation in a state of poverty and need of food. So every one who eats was in a state of hunger until Allaah fed him, by sending his rizq (sustenace) to him and perfecting the favours that had been shaped for him. So let not the possessor of wealth think that the sustenace which he holds in his hand and which he has raised to his mouth has been provided to him by anyone other than Allaah ta'aalaa. And in this statement also is an indication of the required manners of the needy - as though He said : "Do not seek sustenance from anyone other than Me, for verily all those others from whom you might seek sustenance have themselves been provided for by Myself. So seek sustenance from me and I will provide for you", and similarly for that which follows this.


And His statement "you commit sins by day and by night" contains a censure against that [sins] which every believer feels ashamed of. For Allaah has created the night to be obeyed in, and to be worshipped sincerely in, as the deeds performed in the night are generally safe from riyaa' (ostentation) and hypocrisy. So does not the Believer feel ashamed that he does not spend his nights and days in the obedience of Allaah ? And also, Allaah has created witnesses from amongst mankind too, so what is expected of every intelligent and astute person is that he will obey Allaah, and will not openly display disobedience in front of the people. And how can it be that a Believer would sin whether openly or secretly, for verily Allaah subhaanaha wa ta'aalaa has said after that : "and I forgive all sins". And in the arabic of this statement are two forms of emphasis which indicate that Allaah will forgive all forms of sin. And He said this before His order to seek forgiveness from Him, so that no one who has committed a sin may despair of the Mercy of Allaah, no matter how great that sin may be.


And in His statement "if the first of you and the last of you, and the humans of you and the jinn of you" until the end, is an indication that the taqwaa (piety) of the pious is a Mercy granted to them, and that it does not affect or increase the Kingdom of Allaah in the least.


And as for His statement "... were all to stand together in one place" then in it is an exhortation to the creation to lay importance upon asking Allaah and to seek from Him in all affairs, and not to feel shy or decrease in asking Him, for verily that which is with Allaah does not decrease and His treasures are inexhaustible, so let not anyone think that what is with Allaah will diminish by His giving, as the Prophet sallAllaahu alayhi wa sallam has explained in another hadeeth : "Allaah's Hand is Full; it is not diminished by His giving all of the day and the night. Have you not seen that your Lord has been giving ever since He created the Heavens and the Earth, and all that has not diminished what is in His Right Hand by the least". And what is hidden in this is that His Qudrah (Power, Ability) is always ready for bestowing favours upon His creation, and it is not possible that He lose the ability to do so, or that He decrease in doing so, or that what He is able to do becomes restricted.


And His statement "except what is decreased of the Ocean when a needle is dipped into it" is a metaphor, whose purpose is to make understood what we testify for Allaah. And its meaning is that what is with Allaah does not decrease at all.


And His statement "it is but your deeds that I account for you, and then recompense you for. So he who finds good, let him praise Allaah" means that the slave should not consider his actions of obedience and worship of Allaah as being the sole result or his own nafs (soul), but rather he should consider them to be the result of the tawfeeq (guidance, good fortune) from Allaah, and hence he should Praise Him for that.


And He said "and he who finds other than that" and He did not say "and he who finds evil"; and the meaning of this is therefore "and he who finds anything other than that which is best". Then, such a person should not blame anyone except himself. And Allaah emphasises this through a nuance in the Arabic language, so that no person may think that there can be anyone else who partly or wholly bears resposibility for his actions.


And Allaah knows best.


Summary :


That Allaah never oppresses

That Allaah cannot oppress

That it is Haraam for us to oppress one another

That nobody is guided unless he is guided by Allaah

That although the Guidance is to be found in the Qur'aan and the Sunnah, yet one cannot be guided by them unless Allaah turns our hearts to His worship

That it is incumbent upon us to seek His guidance

That if we sincerely seek His guidance then He will indeed guide us

That sustenace and provision is from Allaah alone

That we must seek sustenance and provision from Him Only

That He will give us sustenance and provision if we ask it of Him

That all of us are sinful to a greater or lesser extent, ie nobody is sinless

That Allaah forgives all sins except that which He says He does not forgive, and which He has mentioned

That none can forgive sins but He

That it is obligatory to seek His forgiveness for our sins

That nobody can either harm or benefit Allaah in the least

That His Kingdom is not affected at all by all of mankind and jinn either becoming like the best among them or the worst among them

If He were to give everyone what they requested from Him, then it would not decrease what He possesses of treasures and bouties

That one will be judged on what he has done, so we must make sure our actions are always acceptable to Allaah

That action is part of Eemaan

That we cannot be successful without His Guidance, Help, Protection and Mercy, so we should always praise Him for the good that we receive

That we have no one to blame but ourselves if we end up in misery due to our bad deeds




Nu sitter man trött i skolan, har vant mig med ledigheten subhanAllah men kheir annars mår jag bra alhamdullilah och jag hoppas ni därute också gör det. Nu kommer i alla fall nästa hadith. ha det bra in shaa Allah, as-alamo'alejkom



Abu Malik al-Harith ibn 'Asim al-Ash'ari berättade att profeten Muhammed sade:

Renhet är halva tron. al-hamdulillah (prisad vare Gud) fyller vågskålen. Subhan Allah (Gud är fulländad) och al-hamdulillah fyller ut det som är mellan himmel och jord. Bönerna är ljus, välgörenhet och godhet är ett bevis, tålamod är vägledning och Koranen är ett argument för eller emot er. Alla börjar sin dag med att köpslå om sin själ. Antingen befrias den eller så störtas den i fördärvet.



Explanation of Hadeeth Number 23


This hadeeth is a Principle from amongst the Principles of Islaam, and it encompasses within it many important matters and fundamental principles of the Deen.

As for 'Purity' then what is intended here is the action. The 'ulemaa have differed over the meaning of the phrase 'Purity is half of Eemaan', so some have said that it means that the reward of purifying oneself is such that it reaches half the reward of Eemaan, and some have said that the meaning of Eemaan here is the Salaah (Prayer). As Allaah ta'aalaa has said : "And Allaah would never let your eemaan (prayers offered towards Jerusalem, before Makkah was made the Qiblah) to be lost" [Soorah al-Baqarah, 143]. And purity is a condition for the correctness of the Prayer, so it becomes like a part of it, and it is not necessary that a part of something is really half of it. And others have said other than this.


And as for his (sallAllaahu alayhi wa sallam) statement "'al-Hamdu lillaah' [Praise be to Allaah] fills the scales" then its meaning is that due to the great reward for reciting the Praise of Allaah, the scale of good deeds of the worshipper is filled. And it is apparent from the texts of the Qur'aan and the Sunnah that the deeds of the slave will be weighed on the Day of Judgement, and will either be heavy or light.


And similar to this is his (sallAllaahu alayhi wa sallam) statement "and 'subhaanAllaah' [How far is Allaah from every imperfection] and 'al-Hamdu lillaah' fill that which is between heaven and earth" and the reason for its great virtue is that it combines within it the denial for Allaah of all forms of deficiency and imperfection, and establishes our complete dependence upon Him and need of Him.


And his (sallAllaahu alayhi wa sallam) statement "the Salaah (Prayer) is a Light" means that it prevents a person from sin, forbids him from fahshaa' (lusts) and guides him towards that which is Right, just as one uses a light to illuminate ones way. And it has also been said that it means that its reward will be a light for the worshipper on the Day of Resurrection, or that it will be a clear and apparent light on the face of the worshipper on the Day of Resurrection, and also in this life in the form of beauty and radiance in his face. And this is the opposite of those who do not Pray, and Allaah knows best.


And as for his (sallAllaahu alayhi wa sallam) statement "charity is a Proof" then the author of at-Tajreed said : Its meaning is that safety and refuge is sought through it, just as safety and refuge is sought through proofs [of the truth]. And when the slave will be asked on the Day of Resurrection about how he spent his wealth, then his spending in charity will be a proof for him in answering that question, so he will say "I spent it in charity".

And others have said that its meaning is that charity is a proof showing the eemaan of the giver, since the hypocrite does not give charity as he does not believe in its prescription or benefit. So whoever spends in charity, then this is an indication of the strength of his eemaan, and Allaah knows best.


And as for his (sallAllaahu alayhi wa sallam) statement "and Patience is Illumination" then it refers to that Patience which is loved and recommended by the Sharee'ah, and that is Patience upon obedience of Allaah ta'aalaa, and Patience upon avoiding His disobedience. And it also includes Patience with the different difficulties that one must face in the world. And the implication of all this is that Patience is praiseworthy, and always shows the correct path, and always guides to that which is right.


Ibraaheem al-Khawaas (rahimahu Allaah) said : Patience is having steadfastness upon the Qur'aan and the Sunnah. And it is said that patience is restraining oneself in times of difficulty with the best manner and character. And Abu 'Alee ad-Diqaaq (rahimahu Allaah) said that patience is not remonstrating against that which Allaah decrees for us. However, making apparent ones difficulty through complaining [to Allaah] about it does not negate ones patience. For Allaah ta'aalaa said about Ayyoob (alayhi as-salaam) "Truly! We found him patient. How excellent a slave! Verily, he was ever oft-returning in repentance (to Us)!" [Soorah Saad, 44], while also saying "And (remember) Ayoob, when he cried to his Lord: Verily, distress has seized me, and You are the Most Merciful of all those who show mercy." [Soorah al-Anbiyaa', 83], and Allaah knows best.


And as for his (sallAllaahu alayhi wa sallam) statement "and the Qur'aan is a Proof either for you or against you" then its meaning is clear that if one recites it and acts upon it, then one will attain great benefit from it, and if not then it will be a proof against us.


And his (sallAllaahu alayhi wa sallam) statement "Every person starts his day as a vendor of his soul, either freeing it or causing its ruin" means that every person strives for his soul, so amongst mankind are those who sell themselves for Allaah through their obeying Him, and thus free their souls from the Punishment, as Allaah ta'aalaa has said : "Verily, Allaah has purchased from the believers their lives and their properties; for the price that theirs shall be Paradise" [Soorah at-Tawbah, 111]. And whoever sells his soul for Shaytaan and his desires through his following them, then he has destroyed his soul.


O Allaah ! Grant us that we act in Your Obedience, and save us from destroying ourselves through opposing You.


Summary :


That cleanliness according to the requirements of Islaam is half of Faith

That realisation and acknowledgement of Allaah as the One deserving all Praise adds weight in our favour to the Scale of Judgment [al-Meezaan]

That the above coupled with the realisation and acknowledgement of Allaah as the Most Perfect is of great value and ensures justice to the creation from the worshipper

That Prayer builds Faith and shows the Way

That charity is a proof of our faith which will be given credit on the Last Day

That patience in our affairs beautifies them and is a sign of wisdom

That everything is to be judged by the Qur'aan

That taking the Qur'aan as a judgement of authority either proves our case or convicts us

That we are ourselves responsible for our actions and Paradise or Hell very much depends on what we have done, how we have done it and with what sort of faith



afwaan att jag inte skrev något senare igår men hade lite saker att göra, men in shaa Allah här får ni nästa hadith att kolla på, ha det så bra in shaa Allah, as-alamo'alejkom syskon!



Abu 'Abdullah Jabir, 'Abdullah al-Ansaris son, berättade:

En man frågade profeten Muhammed: Tror du att jag kommer till Paradiset om jag utför den obligatoriska bönen, fastar under Ramadan, betraktar det tillåtna som tillåtet och det förbjudna som förbjudet, och inte gör mer än så? Profeten svarade ja.



Explanation of Hadeeth Number 22


This man who questioned the Prophet (sallAllaahu alayhi wa sallam) was an-Nu'maan bin Qawqal. The Shaykh Aboo 'Amr bin as-Salaah (rahimahu Allaah) said : "What is apparent from his statement 'treat as forbidden that which is Haraam' is two issues. The first : that he believes those things to be forbidden. The second : that he does not perform those actions, which is different from the case of treating the Halaal as permissible, as in the latter case it is sufficient to believe that they are permissible [without actually performing all of them]."

The author of al-Mufham said that in this hadeeth the Prophet (sallAllaahu alayhi wa sallam) did not mention to the questioner any of the voluntary actions, and this is a proof indicating the permissibility of leaving all of the voluntary actions. But the one who does so, and does not perform anything from the voluntary deeds, has deprived his soul of a tremendous profit and an immense reward. And the one who persists upon leaving something from the Sunnah is considered to have a deficiency in his Religion, and an impairment to his decency and justice. And if his leaving it is due to disdain or indifference to it, or due to his detesting it, then this is considered to be fisq (sinfulness) that is deserving of punishment.


And our scholars have said : If the people of a land come to an agreement upon the leaving of a Sunnah, then they must be fought against until they return back to it. And the leaders from amongst the Sahaabah (radiAllaahu anhum) and those who followed them would persevere upon performing the voluntary deeds, and these would make easy persistence upon the obligatory deeds, and they would not distinguish between the voluntary and the obligatory in trying to attain reward.


And here the Prophet (sallAllaahu alayhi wa sallam) left out the Sunan and other voluntary acts in his advice to the man to make the Religion easy for him, due to his having recently accepted Islaam, as excessive obligations may have alienated him from the Religion. And he (sallAllaahu alayhi wa sallam) knew that if the man established himself upon Islaam and if Allaah opened his heart to the Deen, then he would, of his own accord, seek those voluntary actions which the other Muslims sought. Also, it is possible that the Prophet (sallAllaahu alayhi wa sallam) did not mention the voluntary deeds in his advice so that the man would not wrongly assume that such actions are also obligatory.


And similarly in another hadeeth :

A man asked the Prophet (sallAllaahu alayhi wa sallam) about the Salaah (Prayer), so he (sallAllaahu alayhi wa sallam) told him that they are five. So the man said : "Am I required to perform any more [other than these five] ?" to which the Prophet (sallAllaahu alayhi wa sallam) replied "No, except that which you perform voluntarily". Then the man asked about the Fasting, and the Hajj and other prescribed matters, and the Prophet (sallAllaahu alayhi wa sallam) answered him [in a similar manner]. Then at the end of this the man said : "By Allaah, I will not increase upon this, nor will I perform less than it", to which the Prophet (sallAllaahu alayhi wa sallam) said : "He will be Successful if he is truthful", and in another narration "If he holds onto that which he has been commanded with then he will enter Paradise".


And the Sunan and voluntary deeds have been prescribed to complete and beautify the Obligatory deeds. So in the case of this questioner, and the one mentioned before him, the Prophet (sallAllaahu alayhi wa sallam) did not include in his advice the voluntary deeds in order to make the Religion easy for them, until their own understanding of the Deen increased, which would then lead to a desire to attain the reward of the voluntary deeds.


So he who preserves the deeds obligatory upon him, and performs them in their time, without leaving anything from them or violating any of their requisites, then he will attain a tremendous and immense Success - may Allaah grant us that. And similarly, he who comes with the obligatory deeds and then follows that up with additional voluntary deeds will achieve a Success even greater than the first.


Summary :


The hadeeth is self-explanatory and clear

That Paradise is guaranteed for him who fulfills his Prayer and Fasting in the right way, with faith and perfect submission, and without asscociating any partners with Him, together with treating as lawful those things that are so, and treating as forbidden those things that are so

That some things become an obligation to be done or avoided under certain circumstances and given certain conditions, and those things are included in the hadeeth too

That treating as lawful that which is lawful and treating as forbidden that which is forbidden essentially covers the practising of the whole of the Deen

That fulfilling the conditions of this hadeeth for Paradise is the upholding of Tawheed by the Worshipper in his life