Our social:

Post from category:

Dua After Ablution Opens The Eight Gates Of Paradise

A true believer never gives up supplicating to his Lord and imploring Him for guidance. Almighty Allah teaches us to call upon Him and seek His forgiveness all the time. In the Qur’an, Almighty Allah teaches us:

“Ask Allah of His bounty. Lo! Allah is ever Knower of all things.” (An-Nisaa: 32)

Sheikh Sayyed Sabiq states in his well-known book, Fiqh us-Sunnah:

‘Umar reported that the Prophet (peace and blessings be upon him) said,
If one completes (and perfects) the ablution and then says, “I testify that there is no god except Allah, the One Who has no partner and that Muhammad is His servant and Messenger,” the eight gates of Paradise will be opened for him and he may enter any of them that he wishes’ (Muslim).

Abu Sa`id Al-Khudri reported that the Prophet said,
Whoever makes ablution and says,”Glory be to Thee, O Allah, and the praise be to Thee. I bear witness that there is no god except You. I beg Your forgiveness and I repent unto you,? will have it written for him, and placed on a tablet which will not be broken until the Day of Resurrection” (At-Tabarani).

An-Nasa’i has it with the wording
It will be stamped with a seal, placed below the throne, and it will not be broken until the Day of Resurrection.

As for the supplication,
Allah, cause me to be from among the repentant, and cause me to be from among the pure,
it has been narrated by At-Tirmidhi.

The Attributes Of Almighty Allah

Allah Ta’ala is One. There is no one equal to Allah Ta’ala, either in being, qualities, actions, commands, or names. Allah Ta’ala is “Waajibul Wujood”, in other words, His Existence is compulsory. His destruction is impossible. Allah Ta’ala always was and always will be. The term used to define the continuous existence of Allah Ta’ala is “Qadeem”. “Qadeem” means “that which always existed and will always exist”.

Allah Ta’ala is not dependent upon anyone or anything. The entire universe depends on Allah Ta’ala. Like Allah Ta’ala, His Qualities are also “Qadeem”. With the exception of Allah Ta’ala and His Qualities, everything else is “Haadith”. “Haadith” means “a creation or that which was created by Allah Ta’ala”. Any person who says that Allah Ta’ala’s Qualities are “Haadith” or says that any creation is “Qadeem” is a misled person.

Allah Ta’ala is neither anyone’s father, not is He anyone’s son. Allah Ta’ala does not have a wife. Anyone who shows Allah Ta’ala to have a father or for Him to be anyone’s son or to prove that Allah Ta’ala has a wife is a Kaafir (non-believer). If anyone thinks or imagines this to be possible, then that person he is misled and irreligious.

Allah Ta’ala is present and in existence. The term used to define this is “Hai”. Everyone’s life and existence is in the control of Allah Ta’ala. He gives life and causes death to whomever He pleases.

It is also not necessary that everything in the power of Allah Ta’ala should come into existence even though it is possible for it to come into existence. An example of this is that if Allah Ta’ala wills, He may create a mountain made from solid gold, but there is no such mountain. However, if Allah Ta’ala wishes, then it will exist even though it does not exist at present.

Allah Ta’ala is the possessor of all excellence and all good. Allah Ta’ala is pure and free of all those things, which have shortages (defects). In other words, for Him to possess any defect is “Muhaal”. “Muhaal” is “that which will never be possible, that which can never be”. Allah Ta’ala is free from lies, tyranny, ignorance, and shamelessness. These qualities are totally “Muhaal” for Allah Ta’ala. To accept that Allah Ta’ala has the power to lie is to show Allah Ta’ala to have a defect and to reject Allah Ta’ala.

Existence, Power, Hearing, Seeing, Speech, Knowledge and Intention, etc. are the Divine Qualities of Allah Ta’ala. The Hearing, Seeing, and Speech of Allah Ta’ala, however, does not depend on ears, eyes or tongue, since these are all human organs and Allah Ta’ala is free from all human forms. Allah Ta’ala hears the softest of softest sounds and sees the smallest of smallest objects. He sees even that which cannot be seen under the lens of a microscope, but His sight and Hearing are not only limited to these things. He Sees and Hears everything.

Like His other Qualities, His Speech is also “Qadeem” and not “Haadith”. Whosoever accepts the Quran-e-Azeem to be a creation, according to Imam-e-Azam Abu Hanifa (radi Allah anhu) and the other Imams (radi Allah anhum), such a person is a Kaafir (non-believer) and his infidelity is also proven from the Sahaba-e-Kiraam (radi Allah anhumul ajma’in).

Allah Ta’ala’s Speech is free from sound. The Holy Quran that we recite and write is “Qadeem” and without sound. Our recitation, our writing, and our voice is “Haadith”. In other words, our recitation is “Haadith” and that which we recite is “Qadeem.” Our writing is “Haadith” and that which we have memorized is “Qadeem.”

The Knowledge of Allah Ta’ala encompasses everything, be it partial, complete, existing, or non-existing. Allah Ta’ala always knew everything, knows everything, and will always know everything. Objects change, but the Knowledge of Allah Ta’ala does not change. He has knowledge of the trouble and the fears of the heart and there is no limit to His knowledge.

Allah Ta’ala is aware of all that which is hidden and apparent. “I’lm-e-Zaati” (Divine Knowledge) is His unique Quality. Any person who proves I’lm-e-Zaati, be it hidden or apparent for anyone accepts Allah Ta’ala is a Kaafir (non-believer) since such Divine Knowledge refers to that which was not given to anyone.

Allah Ta’ala is the Creator of everything, be it an object or its actions. He is the One who gives sustenance. Angels, etc. are only means.

Allah Ta’ala is free from space, place, time, shape, movement, and stoppage. Allah Ta’ala is free from everything which is Haadith.

If Allah Ta’ala wishes, then He can make small objects large and large objects small. He gives respect to whom He wills and disgraces whom He wills. He gives and takes whatever He wishes. Whatever He does is totally fair and just. He is free and pure of tyranny. He is the Most Exalted and High. He engulfs everything and nothing engulfs Him. To give benefit and loss is in His Power. He is the Lord of everything. He answers the call of the oppressed and He punishes the tyrants and oppressors.

Nothing takes place without His will. He becomes pleased with the good and displeased with the bad. His Mercy is such that He does not command any work that is not in the capacity of the servants. Allah Ta’ala is the Lord. He may do as He pleases and commands whatever He wishes.

Allah Ta’ala has promised Jannat (Paradise) to the Muslims, and He has promised Jahannum (Hell) to the Kufaar because of their disbelief. His promises never change. With the exception of polytheism (associating partners with Allah Ta’ala) and infidelity, He may pardon any major or minor sin as He wishes.

Allah Ta’ala’s every action consists of great wisdom whether we are aware of it or not. His actions are not dependent on any reason. He has, with His knowledge, created on the earth a means for everything.

Allah Ta’ala has created eyes to see, ears to hear, fire to burn and water to quench thirst. If Allah Ta’ala desires, then the eyes may hear, fire may quench thirst and water may burn. If He does not will, then a person may have a hundred thousand eyes and still not be able to see a mountain in bright daylight. There may be a million fires and even one straw of grass will not burn. An example of the above-mentioned statement is when Hazrat Ibrahim (alaihis salaam) was thrown into the fire. What a great fire that was which the Kaafirs had prepared to put him into! The heat of this fire was so intense that nobody could go near it and they had to use a catapult to throw him into it. It was then that Allah Ta’ala commanded: “O Fire! Become cold and peaceful on Ibrahim.” The fire immediately became cold on Hazrat Ibrahim (alaihis salaam).

To believe that Allah Ta’ala enquires from someone (His creation) is total Kufr and against the teachings of the Holy Quran and the Ahadith.

The Aqeeda of the Ahle Sunnat Wa Jama’at is that the Knowledge of Unseen which is possessed by Allah Ta’ala is His Personal Knowledge and He does not gain it from anyone.

Some persons believe that Allah Ta’ala has the power to speak a lie. (Allah forbid). The Aqeeda of the Ahle Sunnat Wa Jama’at is that Allah Ta’ala does not lie and He does not possess the power of lying. This is proven by the Quranic verse: “Whose word is more truthful than that of Allah”. (Part 5, Verse 15)

Imam Fakhrudeen Raazi (radi Allahu anhu) said that it is not permissible upon any Muslim to even think that Allah Ta’ala can speak a lie. He said that for one to think in this way would remove one from the folds of Imaan. (Tafseer Kabeer)

To tell a lie is a defect for the personality of Allah Ta’ala and for there to be a defect in the Power of Allah Ta’ala is “Muhaal” (Totally impossible). (Tafseer Kabeer) Allah Ta’ala is pure from all defects. (Tafseer Baidhawi) There is none more truthful than Allah Ta’ala and for Allah Ta’ala to tell a lie is impossible. (Tafseer Khazin) Any person who shows Allah Ta’ala to possess a certain quality which is not worthy of His Being, or to show Allah Ta’ala to have a defect or impatience, then he is a Kaafir. (Fatawa Alamgiri)

Relieving Of Punishment Through The Means Of the Holy Prophet Muhammed Salalaahu Alaihi Wasallam

Sahih Muslim Chapter 6: PERTAINING TO THE WORDS OF ALLAH: ALLAH WOULD NEVER PUNISH THEM SO LONG AS YOU ARE AMONGST THEM”

Sahih Muslim Book 39, Number 6717:
Anas b. Malik reported that Abu Jahl said: O Allah, if he is true, then shower upon us the volley of stones from the sky or inflict upon us a grievous torment, and it was on this occasion that this verse was revealed:”‘Allah would never torment them so long as you are amongst them. And Allah is not going to torment them as long as they seek forgiveness. And why is it that Allah should not torment them and they prevent people from coming to the sacred mosque….”(viii. 34) to the end.

Such a Wonderful Hadith, this Hadith reveals when these verses were revealed to the Holy Prophet Muhammed Salalaahu Alaihi wasallam , from these verses and the Hadith we came to know that in the period of the earlier prophets if the command was not followed Allah would Inflict severe punishment to the people, But when the Holy Prophet came down upon the earth the rules changed for all, Allah said that he would not torment people as long as the Holy Prophet is amongst them, this is still true even today, the verses are not limited to that period, he is still amongst us, though behind a pardah.

The verses also state that Allah can then torment them if they continue to be a hindrance to people, But of course Allah personally cursed abu lahab when he cursed the Holy Prophet Muhammed Salalaahu Alaihi wasallam , this was sent in an earlier Hadith

The Veil – Its Meaning In Islam

Islam granted women contractual rights, conjugal rights, the right to inherit, to initiate divorce, to independently own and control wealth and property, to set up and run businesses, to earn and receive equal pay, to retain their maiden names, etc., over 1400 years ago while the democratic West granted similar rights only in the last 50 years of the 20th century!

In fact, much of what feminists still fight for had already been sanctioned by Islam. Not to mention that Western-style emancipation — essentially women copying men — has not only imposed impossible demands on the weaker sex but has also left womanhood without any intrinsic value.

As for the veiled Muslim woman celebrating her womanhood, she is but a reflection of chastity, humility, and dignity, a mirror of her devotion to and belief in Allah — factors which liberate, not subjugate — and for this she can expect a great reward.

“Verily, the Muslim men and women, the believers men and women, the men and women who are obedient, the men and women who are truthful, the men and the women who are patient, the men and the women who are humble, the men and the women who give Sadaqat (Zakat and alms), the men and the women who observe Saum (fast), the men and the women who guard their chastity, and the men and the women who remember Allah much with their hearts and tongues, Allah has prepared for them forgiveness and a great reward ( i.e. Paradise).” (Qur’an, 33:35)

Neither Love Nor Hatred Can Be Allowed To Ccompromise Justice

There is one word that captures the essence of all Islamic laws and all Islamic teachings; one word that describes the overriding value that permeates all Islamic values. Justice. The Qur’an says:
“We sent afore time our messengers with clear Signs and sent down with them the Book and the Balance, that men may stand forth in Justice.” [Al-Hadeed57:25]

The sole purpose of sending the prophets was to establish Justice in the world and end injustice. Broadly speaking, doing justice means giving everyone his due. But this simple statement camouflages all the complexities of life in their myriad and ever-changing relations; all the temptations; all the apprehensions and concerns; all the conflicts and dilemmas. To guide the people, Allah sent down the prophets with clear signs, the Book, and the Balance. The Book contains the revelations that spell out what’s fair and unfair or right and wrong. Balance refers to our ability to measure and calculate so we can follow the path shown by the Book and explained by the prophets.
Together these sources taught us what are the rights of Allah, of other people, and of our own persons on us and how to balance them. A life lived in obedience to Allah, then, is a continuous balancing act, both individually and collectively.

Under normal circumstances, many people can be just. But Islam commands its followers to be just even in the face of strong conflicting emotions. In dealing with other human beings, two major impediments to justice are love and hatred. See how the Qur’an teaches us to overcome the first impediment when we are dealing with our closest relatives or even ourselves.
“O ye who believe! Stand out firmly for justice, as witnesses to Allah, even as against yourselves, or your parents, or your kin, and whether it be (against) rich or poor: for Allah can best protect both. Follow not the lusts (of your hearts), lest ye swerve, and if ye distort(justice) or decline to do justice, verily Allah is well-acquainted with all that ye do.” [An-Nisa 4:135]

Here is the resolution from the Qur’an of the perennial conflict between self-interest and justice. Be just, even if it is against your narrowly defined self-interest or of those very close to you. Ignorant people think they are protecting their self-interest by being unjust to others. Their decision to be just or unjust may be based on a cold calculation of self-interest. But real faith in Allah elevates one beyond that narrow-mindedness. These verses remind us that the real protector of interests of all people is also Allah and He will protect us when we follow His command to be just.

The justice demanded by Islam permits no favoritism.
The other equally potent impediment is hatred. Here again, Qur’an commands:
“O ye who believe! Stand out firmly for Allah, as witnesses to fair dealing, and let not the hatred of others to you make you swerve to wrong and depart from justice. Be just: that is next to piety: and fear Allah. For Allah is well-acquainted with all that ye do.”[Al-Maidah 5:8]

In other words you cannot do injustice even when you are dealing with the enemy. The natural, uneducated, and uncivilized tendency is to treat the enemy as less than a human being; one who has no rights and deserves no justice or fairness. It was as true in the pre-Islamic tribaljahilya (based on ignorance) society as it is today. See how Islam directly curbs it. It is a command to the believers, with a reminder that Allah is watching you, that enmity of others cannot be used as an excuse for committing injustices against them.

Justice does require retribution and Islam does call for, “an eye for an eye.” But it does not mean an innocent eye for an innocent eye; it means the eye of the perpetrator for the eye of the victim. It is amazing how those who call the latter as barbaric, actually rally for the former when a real crisis develops.

Fourteen hundred years ago these commands created a society where rich and poor, friend and foe, Muslim and non-Muslim, the ruler and the ruled, were all treated equally and all of them could count on receiving justice. The qazis (judges) were independent and no one, including the Khalifah, was above the law. If a dispute arose between the Khalifah and an ordinary person, both had to appear in court and provide their evidence. Islamic history is full of stories of this justice that filled the earth wherever Muslims ruled in their golden era.

Even during their period of decline, we find sporadic incidents that are just unparalleled. One example from recent history may suffice here. During the British Rule in India, once a dispute arose between Hindus and Muslims over a piece of land. Hindus claimed it belonged to a temple while Muslims claimed it to be a mosque. Emotions were high on both sides and the possibility of a riot was real. The English judge could not find any means of ascertaining the truth. It was one group’s words against the other’s. Finally, the Judge asked both groups if they could trust the testimony of any person.They could. It was a particular Muslim imam (religious leader) who was known for his piety. The person was requested to come to the court as a witness in a very charged atmosphere, with the entire community urging him to help them win the case through his testimony. His testimony was brief. “The Hindus are right,” he said. “The Muslim case is baseless.” He had not betrayed the community. He had once more affirmed its unflinching commitment to truth and justice above all else. That is the justice the world needs today.

“Allah doth command you to render back your trusts to those to whom they are due; and when ye judge between man and man, that ye judge with justice: verily how excellent is the teaching which He gives you! For Allah is He Who hears and sees all things.” [An-Nisa 4:58]

If Allah is with you, whom do you have to fear? If Allah is against you, what hope do you have? If He is not with you, you will feel distressed even in a rose garden, If He is with you, it will feel like being in a rose garden even in a desert

By Khalid Baig