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One day the Prophet of Islam seated himself in a mosque in Medina, along with some companions. Shortly thereafter, a Bedouin entered the mosque and began urinating. The Prophet’s Companions rose with the intention of beating the Bedouin. But the Prophet forbade them to do so, asking them to let him be. When the man had finished urinating, the Prophet asked the Companions to fetch a bucket of water and wash the place clean.
Afterwards he explained to his Companions:
“You are sent to make things easy and not to make things difficult” (Fathul Bari, 1/386).
This illustrates for us an unwavering principle of Islam, that is, in social life when any unpleasant incident takes place, the believers should concentrate on finding a solution to the problem and not just think in terms of what punishment to mete out to the problem-maker. On all such occasions the urge to reform should be engendered within the believers instead of a desire to exact revenge. Such methods should be adopted as alleviate rather than aggravate the problem. Just as when some building is set on fire, the most natural impulse is to immediately extinguish it, rather than fan the flames to make it flare up even more.
In most controversial matters there can be both easy and difficult ways of resolving the problem. Treading the path of facility usually eases matters, whereas treading the path of difficulty can cause matters to flare up with even greater intensity. In all situations, Islam gives preference to the former, rather than to the latter approach.
This is an eternal principle of Islam, relating to both personal and social life. It ought to be applied in all matters inside as well as outside the home. It is a perfect principle on which to base a perfect system of life.
Sincerity has been interpreted as being upright, sincere, truthful, pure, distant from show and ostentation in one’s intention and conduct, and being closed to the things that cloud or foul one’s heart. Purity of intention, straightforwardness in thoughts, not pursuing any worldly purposes in relations with Allah, and loyalty in servitude to Him are also included in the meaning of sincerity.
The Muslim believes in the great importance of intention and its importance for the remainder of his deeds, both of this world and the Hereafter. This is because all deeds are based on intention. Depending on the intention, the deed is either valid or void.
This belief in the necessity of having an intention for every deed, and the obligation to make the intention proper, is based on Allah’s Words (which mean): “And they were not commanded except to worship Allah (being) sincere to Him in religion, inclining to truth, and to establish prayer and to give zakah (poor due). And that is the correct religion.” [Quran 98:5]
Allah also said (what means): “Say (O Muhammad): ‘Indeed, I have been commanded to worship Allah (being) sincere to Him in religion.'” [Quran 39:11]
This belief is also based on the words of Allah’s Messenger sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) : “Verily, all actions are but driven by intention and for everyone is what he intended.” [Al-Bukhaari and Muslim]
Allah’s Messenger sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) also said: “Certainly, Allah does not look at your shapes (appearance) or wealth. But He only looks at your hearts and deeds.” [Al-Bukhaari and Muslim]
The one who has a sincere intention is rewarded for a good deed and the one who has an evil intention will bear its burden, just like the one who did a sinful deed. All of that is due to intention alone.
At the Battle of Tabook, Allaah’s Messenger sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) said: “There are people concerning whom you do not travel any distance, nor do you spend anything, nor do you pass any valley but they are with you in that matter.” The people said, “How is that?” He sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) said, “They have been restrained due to some excuse, but they are with us because of the good intention.” [Al-Bukhaari and Abu Daawood]
Sincere intention is what makes the non-combatant equal in reward to the combatant. It is what makes the non-Mujahid receive a reward like that of a Mujahid (one who fights for the sake of Allah).
Allah’s Messenger sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) has also said: “If two Muslims meet each other with their swords, then both the killer and the killed will be in the Hell-fire.” Someone said, “O Allah’s Messenger, that is the case for the killer but why should that be the case for the killed?” He answered, “Because he wanted to kill his companion.” [Al-Bukhaari and Muslim]
The kinds of birds and animals that exist in Paradise are known only to Allah. He ta’ala told us that among the delights enjoyed by the people of Paradise will be:
“..and the flesh of fowls any that they may desire” [56:21]
at-Tirmidhi reports from Anas that the Messenger of Allah (saw) was asked, “What is al-Kawthar?” He said, “That is a river that Allah has given me… and in it are birds with necks like the necks of camels”. ‘Umar said, These birds will be in bliss”. The Messenger of Allah (saw) said, “Those who eat them will be more blissful””. [Mishkaat al-Masaabeeh, 2/91]
al-Haakim and Abu Na’eem reported from Ibn Mas’oud that “a man brought a haltered she-camel and said, “O Messenger of Allah, this she-camel is for the sake of Allah”. He said, “You will have seven hundred haltered she-camels in Paradise” [Silsilat as-Saheehah, 2/228 no. 634; a similar report is narrated by Muslim, Mishkaat al-Masaabeeh, 2/350, 3799]
Our lives are usually so preoccupied with materialism today that we hardly find time to think about the eternal life to come. Our quest to conquer every desirable thing in this temporary world has left little energy in us to work for eternal happiness. ‘Aaidh Bin Abdullah Al-Qarni mentions in his book ‘Don’t Be Sad’ some telling narrations of people who lived otherwise.
A RIGHTEOUS person was once thrown into a lion’s cage, and Allah then saved him from its claws. He was later asked, “What were you thinking about at the time.” He said, “I was considering the saliva of a lion – whether it is considered by scholars to be pure or impure (i.e. whether, when I die, I will be in a state of purity or not).”
Allah described those who were with the Prophet (peace be upon him) according to their intentions:?“Among you are some that desire this world and some that desire the Hereafter.” (Qur’an, 3:152)
Ibn Al-Qayyim mentioned that a person’s value is measured according to his determination and his goals. A wise person once said words to the same effect: “Inform me of a man’s determination and I will tell you what kind of man he is.”
A vessel capsized at sea. A pious man among others was hurled into the water. He began to make ablution, one limb at a time. Later, he managed to get to shore and was saved. He was asked about why he made the ablution. The man replied, “I wanted to make ablution so that I would die in a state of purity.”
Imam Ahmad, during the pangs of death, was pointing to his beard while others were making his ablution for him, reminding them not to miss a spot.
“So Allah gave them the reward of this world, and the excellent reward of the Hereafter.” (Qur’an 3:148)
I am a firm believer in the Quran and Allah. Thank Allah my faith and trust in Him grows each day. My concern is this: the Quran mentions over and over the blessings of Heaven. It repeatedly mentions beautiful, pure maidens as a bounty of Heaven. People often say Islam is a male dominance religion.
Why is there not mention of rewards for women?
Since you believe in Allah and His Book, you must know that (“: and not one will thy Lord treat with injustice”), Verse 49, Surat al-Kahf, or the Cave, and (“Allah is never unjust in the least degree: if there is any good (done), He doubleth it, and gives from His Own Self a great reward”), Verse 40, Surat an-Nisa, or the Women
Allah has meant this Law of Islam (Shariah) for both men and women. All address to men in the Quran is address to women, and all rules affecting men affect women as will unless evidence is established that one of them is meant and not the other as in the rules relating to Jihad (fighting for Islam), menstruation, custodianship, rule etc.
The evidence that women are included in Verses of the Quran in the male gender is a Hadith by Ayishah who said that the Prophet (May peace and blessings be upon him) was asked about a man who sees traces of semen but does not remember having any dream of sexual nature. The Prophet (May peace and blessings be upon him) said: “Such man should perform the Ghusul (ritual ablution). Umm Salim said “A woman may have the same experience. Does she have to perform the Ghusul (ritual ablution)?” The Prophet (May peace and blessings be upon him) said: “Yes, there is no difference in this between man and woman.” Narrated by Abu Dawud, at-Tirmizi 113 and others. The last phrase is in Sahih al-Jami’ under No. 2333
With respect to rewards in the Hereafter and what women have in heaven, we include a number of Verses and Hadiths as follows:
Um Salamah said: “O Messenger of Allah. I did not hear a Verse in the Quran regarding the Hijrah (migration with the Prophet ) of women.” Then was revealed the Verse: (“And their Lord has accepted of them, and answered them: Never will I suffer to be lost the work of any of you, be he male or female: ye are members, one of another: those who have left their homes, and were driven out therefrom, and suffered harm in My cause, and fought and were slain – Verily I will blot out from them their inequities, and admit them into gardens with rivers flowing beneath; … A reward from Allah, and from Allah is the best of rewards.”), Verse 195, Surat al-Imran, or the Family. The Hadith was narrated by at-Tirmizi under No. 3023.
Narrated by Abu huraira, the Prophet (PBUH) said, “When it is a Friday the angels stand at the gate of the mosque and keep on writing the names of the persons coming to the mosque is succession according to their arrivals. The example of the one who enters the mosque at the earliest hour is that of one offering a camel… (in sacrifice). The one coming next is like one offering a cow and then a ram and then a chicken and then an egg respectively. When the imam cones out (for jumma prayer), they (i.e. angels) fold their papers and listen to the Khutba. [Bukhari, Bk 13, 31:51]
Narrated By Anas : The Prophet said, “None of you will have faith till he wishes for his (Muslim) brother what he likes for himself.” [Bukhari Vol 1 Bk 2 Num 12]
It is narrated on the authority of Abu Huraira that the Messenger of Allah observed: There have come the people of Yemen; they are tender of hearts, the belief is that of the Yemenites, the understanding (of the faith) is that of the Yemenites and sagacity is that of the Yemenites. [Muslim, Bk 1, Num 84]
“Wasting time is worse than death, because death separates you from this world whereas wasting time separates you from Allah” By Imam Ibn Al-Qayyim. So let us utilize our valuable time.. I also have a question. Have you offered your Salah today? It only takes few minutes to perform Salah. Please don’t let Shaitan to fool you.
Ibn `Abbas (May Allah be pleased with them), Reported in Connection With The Case Of Barirah (May Allah be pleased with her) And Her Husband :
The Prophet (PBUH) Said To Her,
” It is Better For You To Go Back To Your Husband.
” She Asked: ” O Messenger Of Allah, Do You Order Me To Do So.
” He Replied, ” I Only intercede”
She Then Said : ” I Have No Need For Him “.
Commentary : Barirah (May Allah be pleased with her) Was A Slave-Girl Of `Aishah (May Allah be pleased with her). Barirah Was Married To A Slave Named Mughith (May Allah be pleased with him). She Was Freed By `Aishah (May Allah be pleased with her). Now, Islam Has Permitted A Slave- Girl That After Being Freed, She Can Break Her Matrimonial Bond if She Does Not Like To Live With Her Husband. Mughith Was Madly in Love With Her And He Would All The time persuade her not to break their bond of marriage. When the Prophet (PBUH) came to know the condition of Mughith, he interceded for him and asked Barirah to restore her matrimonial connection with her husband. Since this was an advice and recommendation, she did not think it suitable for herself and regretted that she could not accept it. The Hadith evidently shows that Islam accepts legitimate rights of individuals and honours personal freedom, provided they do not exceed the limits of Shari`ah.