An-Nawwas ibn Sam’aan reported that Prophet Muhammad said:
"Righteousness is good character, and sin is whatever bothers you and you do not want people to know." (Saheeh Muslim)
An-Nawwas ibn Sam’aan is a famous companion of Prophet Muhammad. He belonged to the Arab tribe of Kelaab and settled in Syria after the death of the Prophet.
His report is collected by a scholar of hadeeth named Muslim ibn Al-Hajjaj, who was born in 817 CE in the city of Naishapur, in north-eastern Iran, and died there at the age of 58, in 875 CE. Muslim began studying the science of Prophetic hadeeth at the age of 15 and traveled to Iraq, Hijaz (Western Saudi Arabia), Syria, and Egypt to study under great hadeeth masters like al-Bukhari, Ahmad ibn Hanbal, and others. He compiled a book containing some 9,200 hadeeths which is known as Saheeh Muslim. Muslim scholars consider it to be the most authentic compilation of Prophetic hadeeths after Saheeh al-Bukhari.
This narration is important in that it sheds light on some of the more subtle aspects of righteousness and sin, helping to define them both. Since Islam gives so much importance to the belief in and worship of One God, one may incorrectly think that this alone is enough to be righteous. This hadeeth, however, shows that one of the main consequences of correct and true belief is good character, and that it is an intrinsic aspect of the meaning of righteousness. It emphasizes some of the meanings found in the saying of God which mentions that righteousness, as well as a being a combination of correct belief and prescribed worship, is also proper conduct in human relations:
"Righteousness is not that you turn your faces to the east and the west [in prayer]. But righteous is the one who believes in God, the Last Day, the Angels, the Scripture and the Prophets; who gives his wealth in spite of love for it to kinsfolk, orphans, the poor, the wayfarer, to those who ask and to set slaves free. And (righteous are) those who pray, pay alms, honor their agreements, and are patient in (times of) poverty, ailment and during conflict. Such are the people of truth. And they are the God-Fearing." (Quran 2:177)
Rather than being an end in itself, one of the main purposes of worship is to bring about traits beneficial to the self and society. God says about the salah (prayer):
"Surely, the salah prevents lewd acts and bad deeds…" (Quran 29:45)
Hence one can say without any qualms that Islam as a whole came to perfect good manners, as did the Prophet himself:
"Indeed I was only sent to complete the most noble character traits." (Saheeh Muslim)
As Islam is not a mere religion but a complete way of life, incorporating all of its various facets and aspects, good manners is actually regarded as a means of worship by which one may achieve the same reward of doing other more obvious voluntary acts of worship. The Prophet, may the mercy and blessings of God be upon him, stated:
"Through his manners and good conduct, the believer can attain the status of a person who frequently fasts and prays at night." (Abu Dawud)
Rather, the Prophet even stated it to be one of the best forms of worship, second to none but the obligatory mandates of Islam:
"On the Day of Resurrection, nothing will be heavier in the scale (of good deeds) of the believer than good conduct. God hates the one who swears and hurls obscenities." (Abu Dawud, Al-Tirmidhi)
Through maintaining good conduct, one becomes one of the beloved servants of God. The Prophet said:
"The most beloved slaves of God to God are those who have the best manners." (Al-Hakim)
When one realizes the importance of good character and its essentiality in defining righteousness, an aspect which is the goal of Islam, this exhorts Muslims to fulfill this aspect of faith as well, since one can not become "righteous" through mere belief and devotion to God in themselves without good character.
But what is regarded as good character? We find that the Quran and Sunnah in various texts define it to be any trait that is beneficial to humans, both to oneself as well as to others, at the same time not being generally or specifically prohibited by Islam. For example, God says:
"Those who suppress their anger, and forgive other people – assuredly, God loves those who do good." (Quran 3:134)
Righteousness is dealing fairly, justly and politely with one’s family. The Prophet said:
"The believers with the most perfect faith are those with the most perfect conduct and manners. And the best ones amongst you are those who are best to their families." (Al-Tirmidhi)
Truthfulness is an essential aspect of good character which leads to Paradise. The Prophet said:
"Indeed truthfulness is righteousness, and indeed righteousness leads to Paradise." (Saheeh Muslim)
These are but a few examples of the numerous texts which define and exhort Muslims to excel in their character and manner. Although righteousness is those deeds which are naturally pleasing to the conscience of humans, religion plays a vital role in defining what it is. For example, anything of which its harm is greater than its good cannot be defined as righteousness, even if it may be otherwise regarded as goodness and righteousness. The Prophet said:
"It is not righteousness that you fast during travel." (Saheeh Al-Bukhari)
Although fasting is one of the most meritorious of deeds, here it is not considered righteousness due to the harm it may incur to the individual and his comrades during a journey. Also, to steal from the rich in order to give to the poor may not be regarded as righteousness, as stealing has been specifically prohibited in the religion.
At the same time, a deed which may sometimes be seen as harsh may also be considered good character at times, such as striking a child at a certain age as a means of education. The Prophet said:
"Command your children to pray when they are seven, and strike them [if they do not] when they are ten…" (Abu Dawud)
For this reason, we look to divine guidance in order to define for us good manners and character, exemplified by the Prophet,
as God said:
"Surely, you (O Muhammad) are upon a high standard of moral character." (Quran 68:4)
God also said:
"Indeed in the Messenger of God you have a beautiful example of conduct to follow…" (Quran 33:21)
Aisha, the wife of the noble Prophet, was asked about his character. She replied:
"His character was that of the Quran." (Saheeh Muslim, Abu Dawud)
How Muhammad (saw) changed my life - Story of Ibrahim Karir - Revert from Hinduism
https://www.youtube.com/watch?v=2h95rIAVPyU
Perfume from His Sayings
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Re: Perfume from His Sayings
youtube يهودية ملحدة كتبت سيرة النبي محمد فماذا قالت عنه ؟ ( مترجم )
https://www.youtube.com/watch?v=rWPOngOBvoQ
does the quran say kill christians and jews? yusuf estes youtube
https://www.youtube.com/watch?v=5MoRTfS75X8
The Reverts - How I found Islam at University youtube
www.youtube.com/watch?v=_M_-CbBG1T8
New Muslim - How I Became a Muslim? - Young Convert: Victoria of Islam youtube
www.youtube.com/watch?v=3Bel4lheTfA
https://www.youtube.com/watch?v=rWPOngOBvoQ
does the quran say kill christians and jews? yusuf estes youtube
https://www.youtube.com/watch?v=5MoRTfS75X8
The Reverts - How I found Islam at University youtube
www.youtube.com/watch?v=_M_-CbBG1T8
New Muslim - How I Became a Muslim? - Young Convert: Victoria of Islam youtube
www.youtube.com/watch?v=3Bel4lheTfA
Re: Perfume from His Sayings
the Prophet mentioned another subtle aspect of sin, which is that sin is anything which bothers a righteous person’s conscience and which a person seeks to hide from others. An array of actions comes into a person’s mind once they hear these words.
God has inspired within each soul the ability, although limited, to recognize truth from falsehood.
"He inspired it (the soul) to know its sin and its piety." (Quran 91:8)
As long as a person seeks righteousness, they will know when they have done something wrong through their conscience, even though they might find numerous ways to excuse themselves for what they are doing. They would never like anyone to come to know of that thing, for they are ashamed of it; their religion is enriched with shyness, shame and bashfulness.
The Prophet said:
"Shame and bashfulness is from the perfection of faith." (Saheeh Al-Bukhari)
Shame is something which can prevent a person from committing evil. The Prophet said:
"If you have no shame, then do as you please." (Saheeh Al-Bukhari)
Shame, the highest level being shameful in front of God from committing sins, is a key factor in avoiding sin, and this standard may also be used to judge whether or not an act is a sin.
These sentiments of conscience and shame are a natural consequence to true belief and faith, and this is what the religion of Islam seeks to create within an individual, an Islamic conscience which guides humans through their lives.
This inner conscience is what tells the state of the heart of the individual, whether it is alive seeking the truth, or dead, filled with the desires of this worldly life. Lack of religiosity and indulging in sin causes a person to lose one’s conscience, and it can no longer be used as a source of guidance.
"…why then did they not believe with humility? But their hearts became hardened, and Satan made fair seeming to them that which they used to do." (Quran 6:43)
"Have they not traversed through the land, and have they heart with which they perceive, or ears with which they hear? Indeed it is not the sight which is blinded, but rather what is blinded is the hearts which are in the breasts." (Quran 22:46)
The heart can be used as a guide, in conjunction with the intellect and revelation, in order to ease the search for the truth. The heart of one who is searching for the truth is indeed one which is alive, for it is this life and yearning which causes them to search for it. This type of person will never find peace at heart in any other religion except the religion which God
ordained for humanity, and as long as their yearning for the truth exists, their conscience will continue to bother them until they find the true religion of God. Indeed if the person is sincere, God will guide them to the truth:
"And those who desire Guidance, He (God) will increase them in Guidance, and inspire them with [the way to] piety." (Quran 47:17)
Jesus (PBUH) Beloved Prophet of Islam - Ahmed Deedat YouTube
https://www.youtube.com/watch?v=daLCY6VsPqk
احمد ديدات و نظرية التطور - Ahmed Deedat Evolution Theory
https://www.youtube.com/watch?v=7Qm1EYmew0k
God has inspired within each soul the ability, although limited, to recognize truth from falsehood.
"He inspired it (the soul) to know its sin and its piety." (Quran 91:8)
As long as a person seeks righteousness, they will know when they have done something wrong through their conscience, even though they might find numerous ways to excuse themselves for what they are doing. They would never like anyone to come to know of that thing, for they are ashamed of it; their religion is enriched with shyness, shame and bashfulness.
The Prophet said:
"Shame and bashfulness is from the perfection of faith." (Saheeh Al-Bukhari)
Shame is something which can prevent a person from committing evil. The Prophet said:
"If you have no shame, then do as you please." (Saheeh Al-Bukhari)
Shame, the highest level being shameful in front of God from committing sins, is a key factor in avoiding sin, and this standard may also be used to judge whether or not an act is a sin.
These sentiments of conscience and shame are a natural consequence to true belief and faith, and this is what the religion of Islam seeks to create within an individual, an Islamic conscience which guides humans through their lives.
This inner conscience is what tells the state of the heart of the individual, whether it is alive seeking the truth, or dead, filled with the desires of this worldly life. Lack of religiosity and indulging in sin causes a person to lose one’s conscience, and it can no longer be used as a source of guidance.
"…why then did they not believe with humility? But their hearts became hardened, and Satan made fair seeming to them that which they used to do." (Quran 6:43)
"Have they not traversed through the land, and have they heart with which they perceive, or ears with which they hear? Indeed it is not the sight which is blinded, but rather what is blinded is the hearts which are in the breasts." (Quran 22:46)
The heart can be used as a guide, in conjunction with the intellect and revelation, in order to ease the search for the truth. The heart of one who is searching for the truth is indeed one which is alive, for it is this life and yearning which causes them to search for it. This type of person will never find peace at heart in any other religion except the religion which God
ordained for humanity, and as long as their yearning for the truth exists, their conscience will continue to bother them until they find the true religion of God. Indeed if the person is sincere, God will guide them to the truth:
"And those who desire Guidance, He (God) will increase them in Guidance, and inspire them with [the way to] piety." (Quran 47:17)
Jesus (PBUH) Beloved Prophet of Islam - Ahmed Deedat YouTube
https://www.youtube.com/watch?v=daLCY6VsPqk
احمد ديدات و نظرية التطور - Ahmed Deedat Evolution Theory
https://www.youtube.com/watch?v=7Qm1EYmew0k
Re: Perfume from His Sayings
It is a Sunnah of our Beloved Prophet Muhammad صلى الله عليه وسلم to visit the sick. We should always visit those who are sick because it helps us to reflect and take heed, as those who are ill are close to Allah Ta’ala. We have only to consider that the sick person has no one to call but Allah, nothing to reflect on but Allah, and his condition reminds us of the blessing of health.
Hadrat Abu Moosa رضى الله تعالى عنه reports that the Prophet صلى الله عليه وسلم said, ‘Visit the sick, feed the hungry and free the one who is imprisoned (unjustly).’ [Sahih Bukhaari]
Hadrat Abu Hurairah رضى الله تعالى عنه reports that the Prophet صلى الله عليه وسلم said, “On the Day of Qiyaamah, Allah Ta’ala will announce: O son of Aadam, I was sick yet you did not visit me. He will reply, ‘O Allah, how could I have visited You since you are Rabbul ‘aalameen? Allah Ta’ala will say: Did you not know that so and so slave of mine was sick, and yet you did not visit him? Should you have visited him you would have found Me by him.” [Sahih Muslim]
Hadrat Ali رضى الله تعالى عنه reports that the Prophet صلى الله عليه وسلم said, ‘When a Muslim visits his sick Muslim brother in the morning, seventy thousand angels make dua for his forgiveness till the evening. And when he visits him in the evening, seventy thousand angels make dua for his forgiveness till the morning, and he will be granted a garden for it in Jannah.’ [Timizi, Abu Dawood]
Hadrat Anas رضى الله تعالى عنه reports that the Prophet صلى الله عليه وسلم said, ‘When a person performs a proper wudhu (observing all its etiquette) and then goes to visit his sick Muslim brother with the intention of gaining sawaab, then he will be kept far away from the Fire of Jahannam by a distance equivalent of Sixty years.’ [Abu Dawood]
Our Beloved Prophet صلى الله عليه وسلم also said, ‘Whoever visits a sick person (for the pleasure of Allah), a Caller from the skies announces: You are indeed blessed and your walking is blessed and you have (by this noble act) built yourself a home in Jannah.’ [Ibn Maajah]
Hadrat Ibn Abbaas رضى الله تعالى عنه relates: It is part of the Sunnah that when you visit a sick person, you should shorten your visit to him and make the least amount of noise by him. [Mishkaat]
Once our Prophet صلى الله عليه وسلم said, ‘The best type of visit to a sick person is when the visitor gets up to leave without delay.’ [Bayhaqi]
If we act upon these simple teachings, then the visitors to a hospital will no longer remain a problem for those who are in charge of the administration of hospitals.
Hadrat Umm Salmah رضى الله عنها relates that the Prophet صلى الله عليه وسلم said, ‘When you visit a sick person or (go to the home of) someone who has died, then speak only what is good, for the angels say ‘aameen’ to whatever you will say.’ [Sahih Muslim]
Hadrat Abu Sa’eed Khudri رضى الله تعالى عنه reports that Rasulullah صلى الله عليه وسلم said, ‘When you visit a sick person, speak in a reassuring way to him (about his age and his life).’ (For instance, tell him, ‘Alhamdulillah, your health has improved’ or ‘Inshaa Allah you will get better soon.’) Saying this will not delay what is predestined, but it will certainly make him feel happy.’ [Tirmizi, Ibn Maajah]
https://www.youtube.com/watch?v=7Qm1EYmew0k
إسلام إمراة هندوسية من الهند - د ذاكر نايك Dr ZakirNaik
https://www.youtube.com/watch?v=fCEz8MPvSag
لماذا يمنع الكفار من الدخول إلى مكة ؟
https://www.youtube.com/watch?v=Qg50cJDW1MI
Hadrat Abu Moosa رضى الله تعالى عنه reports that the Prophet صلى الله عليه وسلم said, ‘Visit the sick, feed the hungry and free the one who is imprisoned (unjustly).’ [Sahih Bukhaari]
Hadrat Abu Hurairah رضى الله تعالى عنه reports that the Prophet صلى الله عليه وسلم said, “On the Day of Qiyaamah, Allah Ta’ala will announce: O son of Aadam, I was sick yet you did not visit me. He will reply, ‘O Allah, how could I have visited You since you are Rabbul ‘aalameen? Allah Ta’ala will say: Did you not know that so and so slave of mine was sick, and yet you did not visit him? Should you have visited him you would have found Me by him.” [Sahih Muslim]
Hadrat Ali رضى الله تعالى عنه reports that the Prophet صلى الله عليه وسلم said, ‘When a Muslim visits his sick Muslim brother in the morning, seventy thousand angels make dua for his forgiveness till the evening. And when he visits him in the evening, seventy thousand angels make dua for his forgiveness till the morning, and he will be granted a garden for it in Jannah.’ [Timizi, Abu Dawood]
Hadrat Anas رضى الله تعالى عنه reports that the Prophet صلى الله عليه وسلم said, ‘When a person performs a proper wudhu (observing all its etiquette) and then goes to visit his sick Muslim brother with the intention of gaining sawaab, then he will be kept far away from the Fire of Jahannam by a distance equivalent of Sixty years.’ [Abu Dawood]
Our Beloved Prophet صلى الله عليه وسلم also said, ‘Whoever visits a sick person (for the pleasure of Allah), a Caller from the skies announces: You are indeed blessed and your walking is blessed and you have (by this noble act) built yourself a home in Jannah.’ [Ibn Maajah]
Hadrat Ibn Abbaas رضى الله تعالى عنه relates: It is part of the Sunnah that when you visit a sick person, you should shorten your visit to him and make the least amount of noise by him. [Mishkaat]
Once our Prophet صلى الله عليه وسلم said, ‘The best type of visit to a sick person is when the visitor gets up to leave without delay.’ [Bayhaqi]
If we act upon these simple teachings, then the visitors to a hospital will no longer remain a problem for those who are in charge of the administration of hospitals.
Hadrat Umm Salmah رضى الله عنها relates that the Prophet صلى الله عليه وسلم said, ‘When you visit a sick person or (go to the home of) someone who has died, then speak only what is good, for the angels say ‘aameen’ to whatever you will say.’ [Sahih Muslim]
Hadrat Abu Sa’eed Khudri رضى الله تعالى عنه reports that Rasulullah صلى الله عليه وسلم said, ‘When you visit a sick person, speak in a reassuring way to him (about his age and his life).’ (For instance, tell him, ‘Alhamdulillah, your health has improved’ or ‘Inshaa Allah you will get better soon.’) Saying this will not delay what is predestined, but it will certainly make him feel happy.’ [Tirmizi, Ibn Maajah]
https://www.youtube.com/watch?v=7Qm1EYmew0k
إسلام إمراة هندوسية من الهند - د ذاكر نايك Dr ZakirNaik
https://www.youtube.com/watch?v=fCEz8MPvSag
لماذا يمنع الكفار من الدخول إلى مكة ؟
https://www.youtube.com/watch?v=Qg50cJDW1MI
Re: Perfume from His Sayings
Cheating and deception are despicable characteristics that are beneath a decent person. Intentionally distorting the truth in order to mislead others contradicts the values of honesty, which requires an attitude of sincerity, straightforwardness, and fairness that leaves no room for cheating, lying, trickery, or deceit. There are many texts from the Quran and the Sunnah conveying the meaning that cheating, whether the target be Muslims or non-Muslims, is forbidden.
Accepting the guidance of Islam leads a person to truthfulness, which means a person completely avoids cheating, cheating, and back-stabbing. The Prophet of Islam said:
"Whoever bears arms against us is not one of us, and whoever cheats us is not one of us." (Saheeh Muslim)
According to another report, the Prophet passed by a pile of food in the market. He put his hand inside it and felt dampness, although the surface was dry. He said:
"O owner of the food, what is this?’
The man said, ‘It was damaged by rain, O Messenger of God.’
He said, ‘Why did you not put the rain-damaged food on top so that people could see it! Whoever cheats us is not one of us." (Saheeh Muslim)
Muslim society is based on purity of feeling, love, sincerity towards every Muslim, and fulfillment of promises to every member of society. Its members are endowed with piety, truthfulness, and faithfulness. Cheating and deception are alien characters in contrast to the noble character of a true Muslim. There is no room in it for swindlers, double crossers, tricksters, or traitors.
Islam views cheating and deception as heinous sins, a source of shame to the one guilty of committing them, both in this world and the next. The Prophet, may the mercy and blessings of God be upon him, did not merely denounce them by excluding them from the Muslim community in this world, he also announced that on the Day of Judgment every traitor would be raised carrying the flag of his betrayal. A caller will cry out from the vast arena of judgment, pointing to him, drawing attention to him:
"Every traitor will have a banner on the Day of Resurrection and it will be said: This is the betrayer of so-and-so." (Saheeh Al-Bukhari)
The shame of traitors – men and women - will be immense. Those who thought that their betrayal had been forgotten will find it right there, exposed for the whole world to see on banners raised high held by their own hands!
Their shame will increase even more when they meet with the Prophet of Mercy, the advocate of the sinners on that terrifying and horrible Day. Their crime is of such enormity that it will deprive them of divine mercy and the Prophet’s intercession. The Prophet of Islam said:
"God said: There are three whom I will oppose on the Day of Resurrection: a man who gave his word and then betrayed it; a man who sold a free man into slavery and kept the money; and a man who hired someone, benefited from his labor, then did not pay his wages." (Saheeh Al-Bukhari)
One should steer clear of all the various forms of deceit and deception present in today’s society. Cheating is common in examinations, business transactions, and even between spouses and loved ones. Placing a label on
domestically-made products to make it seem that it is imported is a kind of fraud. Some people give wrong advice when their council is sought and thus deceive the person who believes he is getting good advice. An employee should do the job for what he is paid for without any deception or cheating. Rulers rig the ballot to win elections and cheat the whole nation. Cheating between spouses and having extra-marital affairs is widespread in modern society. A Muslim should value himself too highly to be among those who cheat or deceive perchance one might fall in the category of hypocrites about whom the Prophet said:
"There are four characteristics, whoever has all of them is a true hypocrite, and whoever has one of them has one of the qualities of a hypocrite until he gives it up: when he is trusted, he betrays; when he speaks, he lies; when he makes a promise, he breaks it; and when he disputes, he resorts to slander." (Saheeh Al-Bukhari, Saheeh Muslim)
Therefore, a Muslim who has true Islamic sensitivities avoids deceit, cheating, treachery, and lying no matter what benefits or profits such activities might bring him, because Islam considers those guilty of such deeds to be hypocrites.
My Journey To Islam Sister Iman Abdullah From London
https://www.youtube.com/watch?v=DAs6onJ8ZFY
My Journey To Islam: Shahida bint Stanley
https://www.youtube.com/watch?v=KWeX11e-vR8
Accepting the guidance of Islam leads a person to truthfulness, which means a person completely avoids cheating, cheating, and back-stabbing. The Prophet of Islam said:
"Whoever bears arms against us is not one of us, and whoever cheats us is not one of us." (Saheeh Muslim)
According to another report, the Prophet passed by a pile of food in the market. He put his hand inside it and felt dampness, although the surface was dry. He said:
"O owner of the food, what is this?’
The man said, ‘It was damaged by rain, O Messenger of God.’
He said, ‘Why did you not put the rain-damaged food on top so that people could see it! Whoever cheats us is not one of us." (Saheeh Muslim)
Muslim society is based on purity of feeling, love, sincerity towards every Muslim, and fulfillment of promises to every member of society. Its members are endowed with piety, truthfulness, and faithfulness. Cheating and deception are alien characters in contrast to the noble character of a true Muslim. There is no room in it for swindlers, double crossers, tricksters, or traitors.
Islam views cheating and deception as heinous sins, a source of shame to the one guilty of committing them, both in this world and the next. The Prophet, may the mercy and blessings of God be upon him, did not merely denounce them by excluding them from the Muslim community in this world, he also announced that on the Day of Judgment every traitor would be raised carrying the flag of his betrayal. A caller will cry out from the vast arena of judgment, pointing to him, drawing attention to him:
"Every traitor will have a banner on the Day of Resurrection and it will be said: This is the betrayer of so-and-so." (Saheeh Al-Bukhari)
The shame of traitors – men and women - will be immense. Those who thought that their betrayal had been forgotten will find it right there, exposed for the whole world to see on banners raised high held by their own hands!
Their shame will increase even more when they meet with the Prophet of Mercy, the advocate of the sinners on that terrifying and horrible Day. Their crime is of such enormity that it will deprive them of divine mercy and the Prophet’s intercession. The Prophet of Islam said:
"God said: There are three whom I will oppose on the Day of Resurrection: a man who gave his word and then betrayed it; a man who sold a free man into slavery and kept the money; and a man who hired someone, benefited from his labor, then did not pay his wages." (Saheeh Al-Bukhari)
One should steer clear of all the various forms of deceit and deception present in today’s society. Cheating is common in examinations, business transactions, and even between spouses and loved ones. Placing a label on
domestically-made products to make it seem that it is imported is a kind of fraud. Some people give wrong advice when their council is sought and thus deceive the person who believes he is getting good advice. An employee should do the job for what he is paid for without any deception or cheating. Rulers rig the ballot to win elections and cheat the whole nation. Cheating between spouses and having extra-marital affairs is widespread in modern society. A Muslim should value himself too highly to be among those who cheat or deceive perchance one might fall in the category of hypocrites about whom the Prophet said:
"There are four characteristics, whoever has all of them is a true hypocrite, and whoever has one of them has one of the qualities of a hypocrite until he gives it up: when he is trusted, he betrays; when he speaks, he lies; when he makes a promise, he breaks it; and when he disputes, he resorts to slander." (Saheeh Al-Bukhari, Saheeh Muslim)
Therefore, a Muslim who has true Islamic sensitivities avoids deceit, cheating, treachery, and lying no matter what benefits or profits such activities might bring him, because Islam considers those guilty of such deeds to be hypocrites.
My Journey To Islam Sister Iman Abdullah From London
https://www.youtube.com/watch?v=DAs6onJ8ZFY
My Journey To Islam: Shahida bint Stanley
https://www.youtube.com/watch?v=KWeX11e-vR8
Re: Perfume from His Sayings
Christmas and 25th of December
Many Christians are unaware that the true spirit of reverence which Muslims display towards Jesus and his mother Mary spring from the fountainhead of their faith as prescribed in the Holy Quran. Most do not know that a Muslim does not take the name of Jesus , without saying Eesa alai-hiss-salaam i.e. (Jesus peace be upon him).
Jesus is commonly considered to have been born on the 25th of December. However, it is common knowledge among Christian scholars that he was not born on this day. It is well known that the first Christian churches held their festival in May, April, or January. Scholars of the first two centuries AD even differ in which year he was born. Some believing that he was born fully twenty years before the current accepted date. So how was the 25th of December selected as the birthday of Jesus ?
Grolier's encyclopedia says: "Christmas is the feast of the birth of Jesus Christ, celebrated on December 25 ... Despite the beliefs about Christ that the birth stories expressed, the church did not observe a festival for the celebration of the event until the 4th century.... since 274, under the emperor Aurelian, Rome had celebrated the feast of the "Invincible Sun" on December 25. In the Eastern Church, January 6, a day also associated with the winter solstice, was initially preferred. In course of time, however, the West added the Eastern date as the Feast of the Epiphany, and the East added the Western date of Christmas".
So who else celebrated the 25th of December as the birth day of their gods before it was agreed upon as the birth day of Jesus ? Well, there are the people of India who rejoice, decorate their houses with garlands, and give presents to their friends on this day. The people of China also celebrate this day and close their shops. Buddha is believed to have been born on this day. The great savior and god of the Persians, Mithras, is also believed to have been born on the 25th of December long before the coming of Jesus .
The Egyptians celebrated this day as the birth day of their great savior Horus, the Egyptian god of light and the son of the "virgin mother" and "queen of the heavens" Isis. Osiris, god of the dead and the underworld in Egypt, the son of "the holy virgin", again was believed to have been born on the 25th of December.
The Greeks celebrated the 25th of December as the birthday of Hercules, the son of the supreme god of the Greeks, Zeus, through the mortal woman Alcmene Bacchus, the god of wine and revelry among the Romans (known among the Greeks as Dionysus) was also born on this day.
Adonis, revered as a "dying-and-rising god" among the Greeks, miraculously was also born on the 25th of December. His worshipers held him a yearly festival representing his death and resurrection, in midsummer. The ceremonies of his birthday are recorded to have taken place in the same cave in Bethlehem which is claimed to have been the birth place of Jesus .
The Scandinavians celebrated the 25th of December as the birthday of their god Freyr, the son of their supreme god of the heavens, Odin.
The Romans observed this day as the birthday of the god of the sun, Natalis Solis Invicti ("Birthday of Sol the invincible"). There was great rejoicing and all shops were closed. There was illumination and public games. Presents were exchanged, and the slaves were indulged in great liberties. These are the same Romans who would later preside over the council of Nicea (325 CE) which lead to the official Christian recognition of the "Trinity" as the "true" nature of God, and the "fact" that Jesus was born on the 25th of December too.
In Decline and Fall of the Roman Empire, Gibbon says: "The Roman Christians, ignorant of his (Christ's) birth, fixed the solemn festival to the 25th of December, the Brumalia, or Winter Solstice, when the Pagans annually celebrated the birth of Sol " vol. ii, p. 383.
Christians opposed to Christmas
There are several Christian groups who are opposed to Christmas. For example, they take the verse from the Bible in Jeremiah 10:2-4 as an admonition against decorating Christmas trees.
The King James Version reads: "Thus saith the Lord, Learn not the way of the heathen.... For the customs of the people are vain: for one cutteth a tree out of the forest, the work of the hands of the workman, with the axe. They deck it with silver and with gold; they fasten it with nails and with hammers, that it move not."
In order to understand this subject, it is helpful to trace some of the history of Christmas avoidance, particularly its roots in Puritanism.
The Puritans believed that the first-century church modeled a Christianity that modern Christians should copy. They attempted to base their faith and practice solely on the New Testament, and their position on Christmas reflected their commitment to practice a pure, scriptural form of Christianity. Puritans argued that God reserved to himself the determination of all proper forms of worship, and that he disapproved of any human innovations - even innovations that celebrated the great events of salvation. The name Christmas also alienated many Puritans.
Christmas, after all, meant "the mass of Christ." The mass was despised as a Roman Catholic institution that undermined the Protestant concept of Christ, who offered himself once for all. The Puritans' passionate avoidance of any practice that was associated with papal Rome caused them to overlook the fact that in many countries the name for the day had nothing to do with the Catholic mass, but focused instead on Jesus' birth. The mass did not evolve into the form abhorred by Protestants until long after Christmas was widely observed. The two customs had separate, though interconnected, histories.
As ardent Protestants, Puritans identified the embracing of Christianity by the Roman Emperor Constantine in the early 300s CE as the starting point of the degeneration and corruption of the church. They believed the corruption of the church was brought on by the interweaving of the church with the pagan Roman state. To Puritans, Christmas was impure because it entered the Roman Church sometime in this period. No one knows the exact year or under what circumstances Roman Christians began to celebrate the birth of their Lord, but by the mid-300s CE, the practice was well established.
when Christ was born Ahmed Deedat a lecture debates youtube
https://www.youtube.com/watch?v=uPTkBX3AhGs
Many Christians are unaware that the true spirit of reverence which Muslims display towards Jesus and his mother Mary spring from the fountainhead of their faith as prescribed in the Holy Quran. Most do not know that a Muslim does not take the name of Jesus , without saying Eesa alai-hiss-salaam i.e. (Jesus peace be upon him).
Jesus is commonly considered to have been born on the 25th of December. However, it is common knowledge among Christian scholars that he was not born on this day. It is well known that the first Christian churches held their festival in May, April, or January. Scholars of the first two centuries AD even differ in which year he was born. Some believing that he was born fully twenty years before the current accepted date. So how was the 25th of December selected as the birthday of Jesus ?
Grolier's encyclopedia says: "Christmas is the feast of the birth of Jesus Christ, celebrated on December 25 ... Despite the beliefs about Christ that the birth stories expressed, the church did not observe a festival for the celebration of the event until the 4th century.... since 274, under the emperor Aurelian, Rome had celebrated the feast of the "Invincible Sun" on December 25. In the Eastern Church, January 6, a day also associated with the winter solstice, was initially preferred. In course of time, however, the West added the Eastern date as the Feast of the Epiphany, and the East added the Western date of Christmas".
So who else celebrated the 25th of December as the birth day of their gods before it was agreed upon as the birth day of Jesus ? Well, there are the people of India who rejoice, decorate their houses with garlands, and give presents to their friends on this day. The people of China also celebrate this day and close their shops. Buddha is believed to have been born on this day. The great savior and god of the Persians, Mithras, is also believed to have been born on the 25th of December long before the coming of Jesus .
The Egyptians celebrated this day as the birth day of their great savior Horus, the Egyptian god of light and the son of the "virgin mother" and "queen of the heavens" Isis. Osiris, god of the dead and the underworld in Egypt, the son of "the holy virgin", again was believed to have been born on the 25th of December.
The Greeks celebrated the 25th of December as the birthday of Hercules, the son of the supreme god of the Greeks, Zeus, through the mortal woman Alcmene Bacchus, the god of wine and revelry among the Romans (known among the Greeks as Dionysus) was also born on this day.
Adonis, revered as a "dying-and-rising god" among the Greeks, miraculously was also born on the 25th of December. His worshipers held him a yearly festival representing his death and resurrection, in midsummer. The ceremonies of his birthday are recorded to have taken place in the same cave in Bethlehem which is claimed to have been the birth place of Jesus .
The Scandinavians celebrated the 25th of December as the birthday of their god Freyr, the son of their supreme god of the heavens, Odin.
The Romans observed this day as the birthday of the god of the sun, Natalis Solis Invicti ("Birthday of Sol the invincible"). There was great rejoicing and all shops were closed. There was illumination and public games. Presents were exchanged, and the slaves were indulged in great liberties. These are the same Romans who would later preside over the council of Nicea (325 CE) which lead to the official Christian recognition of the "Trinity" as the "true" nature of God, and the "fact" that Jesus was born on the 25th of December too.
In Decline and Fall of the Roman Empire, Gibbon says: "The Roman Christians, ignorant of his (Christ's) birth, fixed the solemn festival to the 25th of December, the Brumalia, or Winter Solstice, when the Pagans annually celebrated the birth of Sol " vol. ii, p. 383.
Christians opposed to Christmas
There are several Christian groups who are opposed to Christmas. For example, they take the verse from the Bible in Jeremiah 10:2-4 as an admonition against decorating Christmas trees.
The King James Version reads: "Thus saith the Lord, Learn not the way of the heathen.... For the customs of the people are vain: for one cutteth a tree out of the forest, the work of the hands of the workman, with the axe. They deck it with silver and with gold; they fasten it with nails and with hammers, that it move not."
In order to understand this subject, it is helpful to trace some of the history of Christmas avoidance, particularly its roots in Puritanism.
The Puritans believed that the first-century church modeled a Christianity that modern Christians should copy. They attempted to base their faith and practice solely on the New Testament, and their position on Christmas reflected their commitment to practice a pure, scriptural form of Christianity. Puritans argued that God reserved to himself the determination of all proper forms of worship, and that he disapproved of any human innovations - even innovations that celebrated the great events of salvation. The name Christmas also alienated many Puritans.
Christmas, after all, meant "the mass of Christ." The mass was despised as a Roman Catholic institution that undermined the Protestant concept of Christ, who offered himself once for all. The Puritans' passionate avoidance of any practice that was associated with papal Rome caused them to overlook the fact that in many countries the name for the day had nothing to do with the Catholic mass, but focused instead on Jesus' birth. The mass did not evolve into the form abhorred by Protestants until long after Christmas was widely observed. The two customs had separate, though interconnected, histories.
As ardent Protestants, Puritans identified the embracing of Christianity by the Roman Emperor Constantine in the early 300s CE as the starting point of the degeneration and corruption of the church. They believed the corruption of the church was brought on by the interweaving of the church with the pagan Roman state. To Puritans, Christmas was impure because it entered the Roman Church sometime in this period. No one knows the exact year or under what circumstances Roman Christians began to celebrate the birth of their Lord, but by the mid-300s CE, the practice was well established.
when Christ was born Ahmed Deedat a lecture debates youtube
https://www.youtube.com/watch?v=uPTkBX3AhGs
Re: Perfume from His Sayings
Muhammad ibn (son of) Abdullah ibn (son of) Abdul Mutalib, was born on 12 Rabi 'Awwal in the year 570 C.E. (Christian Era) in Makkah, (today: Saudi Arabia) and he died in 633 C.E. in Yathrib (today: Madinah, Saudi Arabia)
In Arabic the word prophet (nabi) is derived from the word naba which means news. Thus we deduce that a prophet spreads the news of God and His message, they are in a sense God’s ambassadors on earth. Their mission is to convey the message to worship One God. This includes, calling the people to God, explaining the message, bringing glad tidings or warnings and directing the affairs of the nation. All the prophets were anxious to convey God’s message sincerely and completely and this included the last prophet, Muhammad. During his final sermon Prophet Muhammad asked the congregation three times whether he had delivered the message, and called on God to witness their answer, which was a resounding “yes!”.
As well as the essence of their call to One God, another accepted sign of the truth of the prophets is how they live their lives. The accounts of Prophet Muhammad’s life that we have inherited from our righteous predecessors illustrate that Muhammad’s Prophethood was guided by God from the very beginning. Long before, Prophethood Muhammad was being prepared to guide humankind to the straight path and his life experiences stood him in good stead for such a weighty mission. Then at the age of 40 when Prophethood was bestowed upon him, God continued to support and affirm his mission. Any account of Muhammad’s life is filled with examples of his exemplary character; he was merciful, compassionate, truthful, brave, and generous, while striving solely for the rewards of the Hereafter. The way Prophet Muhammad dealt with his companions, acquaintances, enemies, animals and even inanimate objects left no doubt that he was ever mindful of God.
Muhammad’s birth was accompanied by many so called miraculous events and the talk of the extraordinary events no doubt functioned as signs of Prophethood,
Special but not unique circumstances surrounded childhood of Prophet Muhammad and these undoubtedly had a bearing on his character. By the time he was eight years old he had suffered through the death of both his parents and his beloved grandfather Abdul Muttalib. He was left in the care of his uncle and great supporter Abu Talib. Thus even as a young boy he had already suffered great emotional and physical upheaval. Both the many chroniclers of Muhammad’s life and the Quran acknowledge his disrupted life.
Did He not find you (O Muhammad) an orphan and gave you a refuge? (Quran 93:6)
Muhammad’s uncle Abu Talib was poor and struggled to keep his family fed, thus during his adolescence Muhammad worked as a shepherd. From this occupation he learned to embrace solitude and developed characteristics such as patience, cautiousness, care, leadership and an ability to sense danger. Shepherding was an occupation that all the prophets of God we know of had in common. ‘…The companions asked, “Were you a shepherd?” He replied, “There was no prophet who was not a shepherd.”’[1]
In his teens Muhammad sometimes travelled with Abu Talib, accompanying caravans to trade centres. On at least one occasion, he is said to have travelled as far north as Syria. Older merchants recognized his character and nicknamed him Al-Amin, the one you can trust. Even in his youth he was known as truthful and trustworthy. One story that is accepted by most Islamic scholars and historians is the account of one of Prophet Muhammad’s trips to Syria.
The story goes that the monk Bahira foretold the coming Prophethood and counselled Abu Talib to “guard his nephew carefully”. According to biographer Ibn Ishaq, as the caravan in which Prophet Muhammad was travelling approached the edge of town, Bahira could see a cloud that appeared to be shading and following a young man. When the caravan halted under the shadow of some trees, Bahira “looked at the cloud when it over-shadowed the tree, and its branches were bending and drooping over the apostle of God until he was in the shadow beneath it.” After Bahira witnessed this he observed Muhammad closely and asked him many questions concerning a number of Christian prophecies he had read and heard about.
The young Muhammad was distinguished among his people for his modesty, virtuous behaviour and graceful manners, thus it was no surprise for his companions to see him, even as a youth many years before Prophethood, shun superstitious practices and keep away from drinking alcohol, eating meat slaughtered on stone altars or attending idolatrous festivals. By the time he reached adulthood Muhammad was thought of as the most reliable and trustworthy member of the Meccan community. Even those who concerned themselves with petty tribal squabbles acknowledged Muhammad’s honesty and integrity.
Muhammad’s virtues and good moral character was established from a young age, and God continued to support and guide him. When he was 40 years old Muhammad was given the means to change the world, the means to benefit the whole of humanity
https://www.youtube.com/watch?v=blxHYZfX78k
In Arabic the word prophet (nabi) is derived from the word naba which means news. Thus we deduce that a prophet spreads the news of God and His message, they are in a sense God’s ambassadors on earth. Their mission is to convey the message to worship One God. This includes, calling the people to God, explaining the message, bringing glad tidings or warnings and directing the affairs of the nation. All the prophets were anxious to convey God’s message sincerely and completely and this included the last prophet, Muhammad. During his final sermon Prophet Muhammad asked the congregation three times whether he had delivered the message, and called on God to witness their answer, which was a resounding “yes!”.
As well as the essence of their call to One God, another accepted sign of the truth of the prophets is how they live their lives. The accounts of Prophet Muhammad’s life that we have inherited from our righteous predecessors illustrate that Muhammad’s Prophethood was guided by God from the very beginning. Long before, Prophethood Muhammad was being prepared to guide humankind to the straight path and his life experiences stood him in good stead for such a weighty mission. Then at the age of 40 when Prophethood was bestowed upon him, God continued to support and affirm his mission. Any account of Muhammad’s life is filled with examples of his exemplary character; he was merciful, compassionate, truthful, brave, and generous, while striving solely for the rewards of the Hereafter. The way Prophet Muhammad dealt with his companions, acquaintances, enemies, animals and even inanimate objects left no doubt that he was ever mindful of God.
Muhammad’s birth was accompanied by many so called miraculous events and the talk of the extraordinary events no doubt functioned as signs of Prophethood,
Special but not unique circumstances surrounded childhood of Prophet Muhammad and these undoubtedly had a bearing on his character. By the time he was eight years old he had suffered through the death of both his parents and his beloved grandfather Abdul Muttalib. He was left in the care of his uncle and great supporter Abu Talib. Thus even as a young boy he had already suffered great emotional and physical upheaval. Both the many chroniclers of Muhammad’s life and the Quran acknowledge his disrupted life.
Did He not find you (O Muhammad) an orphan and gave you a refuge? (Quran 93:6)
Muhammad’s uncle Abu Talib was poor and struggled to keep his family fed, thus during his adolescence Muhammad worked as a shepherd. From this occupation he learned to embrace solitude and developed characteristics such as patience, cautiousness, care, leadership and an ability to sense danger. Shepherding was an occupation that all the prophets of God we know of had in common. ‘…The companions asked, “Were you a shepherd?” He replied, “There was no prophet who was not a shepherd.”’[1]
In his teens Muhammad sometimes travelled with Abu Talib, accompanying caravans to trade centres. On at least one occasion, he is said to have travelled as far north as Syria. Older merchants recognized his character and nicknamed him Al-Amin, the one you can trust. Even in his youth he was known as truthful and trustworthy. One story that is accepted by most Islamic scholars and historians is the account of one of Prophet Muhammad’s trips to Syria.
The story goes that the monk Bahira foretold the coming Prophethood and counselled Abu Talib to “guard his nephew carefully”. According to biographer Ibn Ishaq, as the caravan in which Prophet Muhammad was travelling approached the edge of town, Bahira could see a cloud that appeared to be shading and following a young man. When the caravan halted under the shadow of some trees, Bahira “looked at the cloud when it over-shadowed the tree, and its branches were bending and drooping over the apostle of God until he was in the shadow beneath it.” After Bahira witnessed this he observed Muhammad closely and asked him many questions concerning a number of Christian prophecies he had read and heard about.
The young Muhammad was distinguished among his people for his modesty, virtuous behaviour and graceful manners, thus it was no surprise for his companions to see him, even as a youth many years before Prophethood, shun superstitious practices and keep away from drinking alcohol, eating meat slaughtered on stone altars or attending idolatrous festivals. By the time he reached adulthood Muhammad was thought of as the most reliable and trustworthy member of the Meccan community. Even those who concerned themselves with petty tribal squabbles acknowledged Muhammad’s honesty and integrity.
Muhammad’s virtues and good moral character was established from a young age, and God continued to support and guide him. When he was 40 years old Muhammad was given the means to change the world, the means to benefit the whole of humanity
https://www.youtube.com/watch?v=blxHYZfX78k
Re: Perfume from His Sayings
Untoward Utterances
It has been reported by Abu Hurayrah رضى الله تعالى عنه that the Prophet صلى الله عليه وسلم has stated:
“A person at time utters words, to which he does not give any significance, but which cause him to fall seventy years of distance into the depths of Jahannam.”
Commentary:
The Hadeeth in question warns of irresponsible and reckless speech, in particular that which is made to amuse people or make them laugh. It points to statements which are hastily made and not duly considered. Usually people say things without giving due consideration to the fact that these utterances, however small and seemingly insignificant, can turn out to be dangerous enough to invite the Anger of Allah and land them into the depths of Jahannam. Backbiting, ridiculing, dishonoring and defaming people, uttering words which imply kufr, can all, among many others, be included in the list of such statements.
People might make such statements either to amuse others or inadvertently. Either way they are apt to produce untold damage. At times, seemingly insignificant utterances can even strip a person of his Iman.
My Journey To Islam: David Gibson
https://www.youtube.com/watch?v=mM6Ofho4u6c
My Journey To Islam: Abdullah Seymour
https://www.youtube.com/watch?v=g8uhW_DmJC4
It has been reported by Abu Hurayrah رضى الله تعالى عنه that the Prophet صلى الله عليه وسلم has stated:
“A person at time utters words, to which he does not give any significance, but which cause him to fall seventy years of distance into the depths of Jahannam.”
Commentary:
The Hadeeth in question warns of irresponsible and reckless speech, in particular that which is made to amuse people or make them laugh. It points to statements which are hastily made and not duly considered. Usually people say things without giving due consideration to the fact that these utterances, however small and seemingly insignificant, can turn out to be dangerous enough to invite the Anger of Allah and land them into the depths of Jahannam. Backbiting, ridiculing, dishonoring and defaming people, uttering words which imply kufr, can all, among many others, be included in the list of such statements.
People might make such statements either to amuse others or inadvertently. Either way they are apt to produce untold damage. At times, seemingly insignificant utterances can even strip a person of his Iman.
My Journey To Islam: David Gibson
https://www.youtube.com/watch?v=mM6Ofho4u6c
My Journey To Islam: Abdullah Seymour
https://www.youtube.com/watch?v=g8uhW_DmJC4
Re: Perfume from His Sayings
It is narrated on the authority of Umar ibn al-Khattab who said: I heard the Messenger of God say:
“All actions are judged by motives, and each person will be rewarded according to their intention. Thus, he whose migration was to God and His Messenger, his migration is to God and His Messenger; but he whose migration was for some worldly thing he might gain, or for a wife he might marry, his migration is to that for which he migrated.” (Saheeh Al-Bukhari, Saheeh Muslim)
This hadeeth is indeed one of the greatest and most important of the sayings of Prophet Muhammad, may the mercy and blessings of God be upon him, as it sets one of the most important principles in the religion of Islam, specifically in regards to the acceptance one’s religion and deeds by God, and generally to all other normal every day activity in which a person involves himself. This principle is that in order for any action to be accepted and thus rewarded by God, it must be done purely for his sake. This concept is often called “sincerity to God”, but the most exact meaning would be “purity of intention”.
At one of the stages of the life of the Prophet, God ordered all the Muslims to migrate from Mecca to the newborn Islamic state of Medina. In this hadeeth, the Prophet gave an example of two types of people in regards to this religious service of migration:
• The first example was that of the person who migrated to Medina purely for the sake of God, seeking His Pleasure and seeking to fulfill His command. The Prophet stated that the deed of this type of person will be accepted by God and he will be rewarded in the fullest.
• The second example was of a person who fulfilled this religious service outwardly, but his intention was not the pleasure of God nor fulfilling His Command, and so this type of person, although he may achieve what he was intending in this life, will not receive reward for it from God, and the deed is not one which is considered acceptable.
In Islam, there are two realms to a person’s life, the religious and the mundane. Although there is a clear separation between the two in regards to religious jurisprudence, they are in fact inseparable, as Islam is a religion which legislates in matter family, society and politics as well as the belief and worship of God. Thus, although this saying of the Prophet appears to apply to the religious aspect of a persons’ life, it actually applies to both.
https://www.youtube.com/watch?v=uiZfSvlJBCs
https://www.youtube.com/watch?v=Cd08KIqkrZw
“All actions are judged by motives, and each person will be rewarded according to their intention. Thus, he whose migration was to God and His Messenger, his migration is to God and His Messenger; but he whose migration was for some worldly thing he might gain, or for a wife he might marry, his migration is to that for which he migrated.” (Saheeh Al-Bukhari, Saheeh Muslim)
This hadeeth is indeed one of the greatest and most important of the sayings of Prophet Muhammad, may the mercy and blessings of God be upon him, as it sets one of the most important principles in the religion of Islam, specifically in regards to the acceptance one’s religion and deeds by God, and generally to all other normal every day activity in which a person involves himself. This principle is that in order for any action to be accepted and thus rewarded by God, it must be done purely for his sake. This concept is often called “sincerity to God”, but the most exact meaning would be “purity of intention”.
At one of the stages of the life of the Prophet, God ordered all the Muslims to migrate from Mecca to the newborn Islamic state of Medina. In this hadeeth, the Prophet gave an example of two types of people in regards to this religious service of migration:
• The first example was that of the person who migrated to Medina purely for the sake of God, seeking His Pleasure and seeking to fulfill His command. The Prophet stated that the deed of this type of person will be accepted by God and he will be rewarded in the fullest.
• The second example was of a person who fulfilled this religious service outwardly, but his intention was not the pleasure of God nor fulfilling His Command, and so this type of person, although he may achieve what he was intending in this life, will not receive reward for it from God, and the deed is not one which is considered acceptable.
In Islam, there are two realms to a person’s life, the religious and the mundane. Although there is a clear separation between the two in regards to religious jurisprudence, they are in fact inseparable, as Islam is a religion which legislates in matter family, society and politics as well as the belief and worship of God. Thus, although this saying of the Prophet appears to apply to the religious aspect of a persons’ life, it actually applies to both.
https://www.youtube.com/watch?v=uiZfSvlJBCs
https://www.youtube.com/watch?v=Cd08KIqkrZw
Re: Perfume from His Sayings
Purity of Intention in the Religious Realm
As mentioned earlier, this hadeeth sets the first principle for one’s deeds to be accepted by God, which is that they should be done purely for God. In regards to those deeds which have been commanded as a form of religious devotion, known as worship, one must do them for God Alone, for it is God who commanded the service or deed to be done and loves it. These deeds include the likes of prayer, (Salah), Fasting, the offering of the Compulsory Charity (Zakah), the performance of the Lesser or Grater Pilgrimage to Mecca (Umrah and Hajj), and all other service which have been ordained in the religion. Even though the deeds may appear outwardly, as in this hadeeth, to be one accepted, of pivotal importance is the intention which the person has when performing them.
A person who directs any of these or other religious service to other deities other than or alongside God will never be accepted, and one who commits this heresy is deemed as committing the greatest sin against God, polytheism: to associate others with God in those things which are specific to Him. Islam is a religion which believes and practices true and strict monotheism. This monotheism not only entails that that there is only One Sole God and Creator, but also that this God has the right that all worship and acts of deed be done solely for His sake and none else. This concept is once which God ordered all His Prophets to preach, as He says in the Quran:
“And they were not commanded except that they should worship God, keeping the religion pure for Him, and worship none but Him Alone, and establish the Prayer and offer the Compulsory Charity, and that is the upright religion.” (Quran 98:5)
Here we see that even though a person may seem to be performing acts of devotion and worship to God outwardly, if they associate any other being in this worship, whether they be angels, prophets, or righteous people, then this deed is not accepted by God. Moreover, they fall in to the great sin of polytheism.
Another aspect of this purity of intention is that a person should never seek any worldly gains through religious service and acts of worship, even if that worldly gain be something permissible. In the hadeeth mentioned above, the second person did not perform this religious obligation of migration for other deities besides or alongside God, nor did he intend something intrinsically evil. Rather his intention was something deemed permissible in the religion. Still, however, the act was not accepted by God, and the person may or may not have received what he intended from this worldly life. Thus, if a person seeks any permissible worldly gain though an action, the reward of the deed diminishes.
If a person desires something deemed as impermissible by Islam from religious service and worship, this is considered as a sin. Islam is a religion which encourages humbleness and selflessness, reprimanding those who seek praise of others and status in this worldly life. Thus, if one seeks the praise of others through religious service and worship, not only is it not accepted by God, but the person is deemed liable for punishment in the afterlife. The Prophet mentioned the first people to be sentenced to the Hellfire in the afterlife, and from them is the following:
“A person learned [religious] knowledge and taught it [to others], as well as reciting the Quran. He will be brought [to the presence of God], and God will mention to him all the favors he granted him, and he recognized them. God will ask him, ‘What did you do with them?’
He will answer, ‘I learned [religious] knowledge and taught it [to others], and I recited the Quran purely for Your sake.’
God will say, ‘You have lied! Rather you learned [religious] knowledge to be called a scholar, and you recited the Quran to be called a recitor, and it was said of you!’ Then it was commanded [to punish] him. So he was dragged on his face and he was thrown into the Fire.” (an-Nasa’i)
https://www.youtube.com/watch?v=XEVnY01kf-Y
https://www.youtube.com/watch?v=0ZCIK8hRPh4
https://www.youtube.com/watch?v=DFxJLCHX5xc
As mentioned earlier, this hadeeth sets the first principle for one’s deeds to be accepted by God, which is that they should be done purely for God. In regards to those deeds which have been commanded as a form of religious devotion, known as worship, one must do them for God Alone, for it is God who commanded the service or deed to be done and loves it. These deeds include the likes of prayer, (Salah), Fasting, the offering of the Compulsory Charity (Zakah), the performance of the Lesser or Grater Pilgrimage to Mecca (Umrah and Hajj), and all other service which have been ordained in the religion. Even though the deeds may appear outwardly, as in this hadeeth, to be one accepted, of pivotal importance is the intention which the person has when performing them.
A person who directs any of these or other religious service to other deities other than or alongside God will never be accepted, and one who commits this heresy is deemed as committing the greatest sin against God, polytheism: to associate others with God in those things which are specific to Him. Islam is a religion which believes and practices true and strict monotheism. This monotheism not only entails that that there is only One Sole God and Creator, but also that this God has the right that all worship and acts of deed be done solely for His sake and none else. This concept is once which God ordered all His Prophets to preach, as He says in the Quran:
“And they were not commanded except that they should worship God, keeping the religion pure for Him, and worship none but Him Alone, and establish the Prayer and offer the Compulsory Charity, and that is the upright religion.” (Quran 98:5)
Here we see that even though a person may seem to be performing acts of devotion and worship to God outwardly, if they associate any other being in this worship, whether they be angels, prophets, or righteous people, then this deed is not accepted by God. Moreover, they fall in to the great sin of polytheism.
Another aspect of this purity of intention is that a person should never seek any worldly gains through religious service and acts of worship, even if that worldly gain be something permissible. In the hadeeth mentioned above, the second person did not perform this religious obligation of migration for other deities besides or alongside God, nor did he intend something intrinsically evil. Rather his intention was something deemed permissible in the religion. Still, however, the act was not accepted by God, and the person may or may not have received what he intended from this worldly life. Thus, if a person seeks any permissible worldly gain though an action, the reward of the deed diminishes.
If a person desires something deemed as impermissible by Islam from religious service and worship, this is considered as a sin. Islam is a religion which encourages humbleness and selflessness, reprimanding those who seek praise of others and status in this worldly life. Thus, if one seeks the praise of others through religious service and worship, not only is it not accepted by God, but the person is deemed liable for punishment in the afterlife. The Prophet mentioned the first people to be sentenced to the Hellfire in the afterlife, and from them is the following:
“A person learned [religious] knowledge and taught it [to others], as well as reciting the Quran. He will be brought [to the presence of God], and God will mention to him all the favors he granted him, and he recognized them. God will ask him, ‘What did you do with them?’
He will answer, ‘I learned [religious] knowledge and taught it [to others], and I recited the Quran purely for Your sake.’
God will say, ‘You have lied! Rather you learned [religious] knowledge to be called a scholar, and you recited the Quran to be called a recitor, and it was said of you!’ Then it was commanded [to punish] him. So he was dragged on his face and he was thrown into the Fire.” (an-Nasa’i)
https://www.youtube.com/watch?v=XEVnY01kf-Y
https://www.youtube.com/watch?v=0ZCIK8hRPh4
https://www.youtube.com/watch?v=DFxJLCHX5xc
Re: Perfume from His Sayings
Purity of Intention in the Mundane Realm
Since the wording of the hadeeth discussed in Part One is general, it is understood that a person may even be rewarded for their everyday normal activity which they perform, as long as their intention is correct and that act is not prohibited by the religion. The religion of Islam has encouraged and sometimes even placed the obligation upon humans of specific manners and mores in regards to life outside worship.
It has legislated various methods in performing every day activities, from sleeping to eating. If a person performs the various activities in conformity to its legislation, they will be rewarded for it.
This aspect of intention allows one’s entire life to become an act of worship, as long as the objective of that life is the pleasure of God, Whose pleasure is achieved by doing good and refraining from evil. A person can turn everyday activities into acts of worship by purifying his or her intention and sincerely seeking God’s pleasure through these activities.
God’s Messenger, may the mercy and blessings of God be upon him, said:
“Helping a person or his belongings onto his mount is an act of charity. A good word is charity. Every step taken on the way to performing prayers is charity. Removing an obstacle from the road is charity.” (Saheeh Al-Bukhari)
Earning a living can be rewarded as well. The Companions saw a man and were astonished by his hard work and industry. They lamented: “If he were only doing this much work for the sake of God…”
God’s Messenger replied:
“If he is working to support his small children, then it is for the sake of God. If he is working to support his elderly parents, then it is for the sake of God. If he is working to occupy himself and keep his desires in check, then it is for the sake of God. If, on the other hand, he is doing so to show off and earn fame, then he is working for the sake of Satan.” (al-Mundhiri, as-Suyuti)
One may gain reward even for the most natural acts, if of course they are accompanied by the proper intention: God’s Messenger said:
“When one of you sleeps with his wife, it is an act of charity.” (Saheeh Muslim)
The same can be said for eating, sleeping, and working as well as traits of good character, such as truthfulness, honesty, generosity, courage, and humbleness. These can become worship through sincere intention and deliberate obedience to God.
In order for these otherwise mundane actions to be deserving of divine reward, the following conditions must be met:
A. The action must be lawful in and of itself. If the action is something prohibited, its perpetrator deserves punishment. God’s Messenger said:
“God is pure and good, and He accepts only what is pure and good.” (Saheeh Muslim)
B. The dictates of Islamic Law must be completely observed.
Deception, oppression, and iniquity must be avoided. God’s Messenger said:
“He who deceives us is not one of us.” (Saheeh Muslim)
C. The activity should not keep the person from performing his or her religious obligations. God says:
“O you who believe, do not let your wealth and children distract you from the remembrance of God…” (Quran 63:9)
From this discussion, we can see the greatness of this hadeeth and how important it is in forming the concept of the acceptability of deeds and reward from God. We also see from this hadeeth that the concept of worship and service in Islam is not limited to performing certain legislated ritual acts, but rather encompasses the whole life of the Muslim, making him a true slave to God.
https://www.youtube.com/watch?v=TShKKrHOxXg
https://www.youtube.com/watch?v=tzghRrHjHe0
Since the wording of the hadeeth discussed in Part One is general, it is understood that a person may even be rewarded for their everyday normal activity which they perform, as long as their intention is correct and that act is not prohibited by the religion. The religion of Islam has encouraged and sometimes even placed the obligation upon humans of specific manners and mores in regards to life outside worship.
It has legislated various methods in performing every day activities, from sleeping to eating. If a person performs the various activities in conformity to its legislation, they will be rewarded for it.
This aspect of intention allows one’s entire life to become an act of worship, as long as the objective of that life is the pleasure of God, Whose pleasure is achieved by doing good and refraining from evil. A person can turn everyday activities into acts of worship by purifying his or her intention and sincerely seeking God’s pleasure through these activities.
God’s Messenger, may the mercy and blessings of God be upon him, said:
“Helping a person or his belongings onto his mount is an act of charity. A good word is charity. Every step taken on the way to performing prayers is charity. Removing an obstacle from the road is charity.” (Saheeh Al-Bukhari)
Earning a living can be rewarded as well. The Companions saw a man and were astonished by his hard work and industry. They lamented: “If he were only doing this much work for the sake of God…”
God’s Messenger replied:
“If he is working to support his small children, then it is for the sake of God. If he is working to support his elderly parents, then it is for the sake of God. If he is working to occupy himself and keep his desires in check, then it is for the sake of God. If, on the other hand, he is doing so to show off and earn fame, then he is working for the sake of Satan.” (al-Mundhiri, as-Suyuti)
One may gain reward even for the most natural acts, if of course they are accompanied by the proper intention: God’s Messenger said:
“When one of you sleeps with his wife, it is an act of charity.” (Saheeh Muslim)
The same can be said for eating, sleeping, and working as well as traits of good character, such as truthfulness, honesty, generosity, courage, and humbleness. These can become worship through sincere intention and deliberate obedience to God.
In order for these otherwise mundane actions to be deserving of divine reward, the following conditions must be met:
A. The action must be lawful in and of itself. If the action is something prohibited, its perpetrator deserves punishment. God’s Messenger said:
“God is pure and good, and He accepts only what is pure and good.” (Saheeh Muslim)
B. The dictates of Islamic Law must be completely observed.
Deception, oppression, and iniquity must be avoided. God’s Messenger said:
“He who deceives us is not one of us.” (Saheeh Muslim)
C. The activity should not keep the person from performing his or her religious obligations. God says:
“O you who believe, do not let your wealth and children distract you from the remembrance of God…” (Quran 63:9)
From this discussion, we can see the greatness of this hadeeth and how important it is in forming the concept of the acceptability of deeds and reward from God. We also see from this hadeeth that the concept of worship and service in Islam is not limited to performing certain legislated ritual acts, but rather encompasses the whole life of the Muslim, making him a true slave to God.
https://www.youtube.com/watch?v=TShKKrHOxXg
https://www.youtube.com/watch?v=tzghRrHjHe0
Re: Perfume from His Sayings
فتاة تتجول عشر ساعات بالحجاب ثم بدون حجاب
https://www.youtube.com/watch?v=JMZpN-Gcm_o
مناظرة رائعة: داعية بريطاني يدافع عن الإسلام ويفحم مذيع قناة سي إن إن
https://www.youtube.com/watch?v=EYvTW-hWJFQ
برنامج ردة فعل #1 | شاهد ردة فعل الاجانب عند سماع
https://www.youtube.com/watch?v=XtVsNUadKCk
https://www.youtube.com/watch?v=JMZpN-Gcm_o
مناظرة رائعة: داعية بريطاني يدافع عن الإسلام ويفحم مذيع قناة سي إن إن
https://www.youtube.com/watch?v=EYvTW-hWJFQ
برنامج ردة فعل #1 | شاهد ردة فعل الاجانب عند سماع
https://www.youtube.com/watch?v=XtVsNUadKCk
Re: Perfume from His Sayings
Hadhrat Abdullah ibn Umar (Radiyallahu anhu) narrates that the Holy Prophet (صلى الله عليه وسلم) said:
“The person who is invited amongst you by his brother should accept the invitation whether it is a wedding invitation or anything similar to it.” [Muslim]
Hadhrat Jabir ibn Abdullah (Radiallahu anhu) narrates that the Holy Prophet (صلى الله عليه وسلم) said:
“If anyone of you is invited to partake of meals, he should at least accept the invitation. Thereafter he may partake of it if he desires or he may totally abstain from it.” [Muslim]
Hadhrat Abu Hurairah (Radiallahu anhu) narrates that the Holy Prophet (صلى الله عليه وسلم) said:
“If anyone of you is invited for meals, he should accept the invitation. If he is fasting, he should make Duaa (of goodness and blessing) for the person who has invited (some maintain that he should set out and perform salaah at the host’s house), and if he is not fasting he should partake of the meal.” [Muslim]
No excuse will be entertained in declining an invitation. However, if wine and other intoxicants are provided at the invitation or food will be eaten out of gold and silver utensils or there is a fear of any other evil, one should on no account accept the invitation.
If uninvited people accompany one who is invited, he should firstly seek the host’s consent so that he is not annoyed and disheartened (by the arrival of an uninvited guest).
Hadhrat Abu Masood Badri (Radiallahu anhu) narrates: A certain person invited the Holy Prophet صلى الله عليه وسلم over for meals. Including the Prophet صلى الله عليه وسلم, food was prepared for 5 people. On the way to the invitation, a sixth person joined them. When the group arrived at the door of the host, the Holy Prophet صلى الله عليه وسلم said:
“This person has also joined us. if you wish to, you may permit him or else he will return.”
He (the host) said:
“O Prophet of Allah صلى الله عليه وسلم, I don’t mind him partaking of the meal.” [Muslim]
Hadhrat Abdullah ibn Masood (Radiallahu anhu) says that the Holy Prophet (صلى الله عليه وسلم) said:
“Accept the invitation of he who invites you. Avoid declining a gift and refrain from annoying the Muslims.” [Muslim]
https://www.youtube.com/watch?v=6Q8m5in9sl8
https://www.youtube.com/watch?v=dXqqtpoMZrA
“The person who is invited amongst you by his brother should accept the invitation whether it is a wedding invitation or anything similar to it.” [Muslim]
Hadhrat Jabir ibn Abdullah (Radiallahu anhu) narrates that the Holy Prophet (صلى الله عليه وسلم) said:
“If anyone of you is invited to partake of meals, he should at least accept the invitation. Thereafter he may partake of it if he desires or he may totally abstain from it.” [Muslim]
Hadhrat Abu Hurairah (Radiallahu anhu) narrates that the Holy Prophet (صلى الله عليه وسلم) said:
“If anyone of you is invited for meals, he should accept the invitation. If he is fasting, he should make Duaa (of goodness and blessing) for the person who has invited (some maintain that he should set out and perform salaah at the host’s house), and if he is not fasting he should partake of the meal.” [Muslim]
No excuse will be entertained in declining an invitation. However, if wine and other intoxicants are provided at the invitation or food will be eaten out of gold and silver utensils or there is a fear of any other evil, one should on no account accept the invitation.
If uninvited people accompany one who is invited, he should firstly seek the host’s consent so that he is not annoyed and disheartened (by the arrival of an uninvited guest).
Hadhrat Abu Masood Badri (Radiallahu anhu) narrates: A certain person invited the Holy Prophet صلى الله عليه وسلم over for meals. Including the Prophet صلى الله عليه وسلم, food was prepared for 5 people. On the way to the invitation, a sixth person joined them. When the group arrived at the door of the host, the Holy Prophet صلى الله عليه وسلم said:
“This person has also joined us. if you wish to, you may permit him or else he will return.”
He (the host) said:
“O Prophet of Allah صلى الله عليه وسلم, I don’t mind him partaking of the meal.” [Muslim]
Hadhrat Abdullah ibn Masood (Radiallahu anhu) says that the Holy Prophet (صلى الله عليه وسلم) said:
“Accept the invitation of he who invites you. Avoid declining a gift and refrain from annoying the Muslims.” [Muslim]
https://www.youtube.com/watch?v=6Q8m5in9sl8
https://www.youtube.com/watch?v=dXqqtpoMZrA
-
SayyidUmar
- SomaliNetizen
- Posts: 994
- Joined: Wed Aug 13, 2014 5:56 pm
- Location: All things being equal,
Re: Perfume from His Sayings
Do you actually write all this yourself?
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