5 things to do on Laylatul Qadr

So valuable is this Night of Qadr that the Quran devotes a special surah to
it “Lailatul Qadr is better than a thousand months” [97:3] 

This one night surpasses the value of 30,000 nights. The most authentic account of the occurrence of the Night indicates that it can occur on any one of the last ten, odd numbered nights of Ramadan, 21, 23, 25, 27, 29.

We should strive to stay up at least on the odd numbered nights of the last ten days. If we can't manage that then let us pray at least on the 27th night. If one prays on all of the last odd numbered nights then there is more chance that one may have caught this most powerful night and the reward is of over 83 YEARS OF WORSHIP! Subhanallah! Most will not even live upto that age!

It is a night that we CANNOT miss out on so here is how we can maximise this blessed night:


1. Recite the Qur’an abundantly


Az-Zuhri used to say upon the coming of Ramadan, “It is only about reciting the Qur’an and feeding the poor.” 

Abdur-Raziq said, “When Ramadan came, Sufyan Ath-Thawri would give up all acts of (voluntary) worship and devote himself to the recitation of the Qur’an.” 

Laylatul Qadr is the night the Qur'an was revealed so we should spend much of the night reciting it for we will gain 700 hasanah or more by reciting each letter!


2. Strive to gain forgiveness


One should strive and do their utmost to gain the mercy of Allah especially in the odd numbered nights of the last ten days. If one leaves Ramadan without gaining the mercy of Allah then surely they are the most unfortunate ones and are the biggest losers in this world and the next.


The main Dua for Laylatul Qadr is the following:

Aisha (Ra) said: “I asked the Messenger of Allah: 'O Messenger of Allah, if I know what night is the night of Qadr, what should I say during it?' He said: 'Say: O Allah, You are pardoning and You love to pardon, so pardon me.' “ 

"Allahumma innaka 'afuwwun tuhibbul 'afwa fa'fu 'annee" (Ahmad, Ibn Majah, and Tirmidhi).


Gaining forgiveness on laylatul Qadr


Abu Huraira narrated that the Messenger said: “Whoever stands (in prayer) in Laylatul Qadr while nourishing his faith with self-evaluation, expecting reward from Allah, will have all of his previous sins forgiven.” (Bukhari and Muslim).

We should sincerely repent for past and present sins with the intention of not repeating them again and ask of Allah Ta’aala to help us prevent ourselves from doing them again and ask Allah to perfect our characters and to help us improve ourselves in everyway possible.


3. Do much Superogatory Prayers (Nafil)


Rabi'ah ibn Malik al-Aslami reported that the Prophet sallallahu alehi wasallam said: "Ask (anything)." Rabi'ah said: "I ask of you to be your companion in paradise." The Prophet said:"Or anything else?" Rabi'ah said: "That is it." The Prophet sallallahu alehi wasallam said to him: "Then help me by making many prostrations (i.e., supererogatory prayers)." (Muslim)

The Prophet peace be upon him said: “Whoever draws near to Allaah during it (Ramadaan) with a single characteristic from the characteristics of (voluntary) goodness, he is like whoever performs an obligatory act in other times. And whoever performs an obligatory act during it, he is like whoever performed seventy obligatory acts in other times.” – Sahih Ibn Khuzaymah, no. 1887. 

In this most blessed month of Ramadhan all good deeds are multiplied by 70 or more. Every Nafil one prays one will gain the reward of a Fard Salaah and every Fard Salah is the reward of 70 Fard salaah. Subhanallah what other time of the year is this possible? NONE! So let us make the best of these precious seconds and pray as many Nafil prayers as is possible!


Here are some Nafil prayers we can pray on Laylatul Qadr:


1. Two Rakat after performing Wudu (Ablution)


Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (peace and blessings be upon him) said to Bilal (may Allah be pleased with him): “Tell me about the best of your deeds (i.e. one which you deem the most rewarding) since your embracing Islam because I heard your footsteps in front of me in Paradise.” Bilal (may Allah be pleased with him) replied: “I do not consider any act of mine more rewarding than that whenever I make ablution at any time of night or day, I perform Prayer for as much as was destined for me to do.”(Reported by Al-Bukhari and Muslim)”


2. Tahajjud

Imam Abu Sa'id al-Khadimi said,

"There is scholarly consensus (ijma`) that among the best of virtuous acts is the night vigil prayer." [al-Bariqa al-Mahmudiyya Sharh al-Tariqa al-Muhammadiyya]

The scholars derived the following in regards to Tahajjud from the Qur'an and prophetic hadiths:

1. The minimal night vigil prayer is 2 rakats. [Hindiyya, quoting Fath al-Qadir]

2. Its optimal recommended amount is 8 rakats, because this was the general practice of the Messenger of Allah (blessings and peace be upon him, his family, and companions). [Hindiyya, quoting Fath al-Qadir]

3. Lengthier recitation is superior to a larger number of rakats prayed. [Durr al-Mukhtar, Radd al-Muhtar]

4. It is recommended to start the night vigil with two short rakats, because of the hadith of Abu Hurayra that the Prophet Muhammad (Allah bless him and give him peace) said, "It you get up for night prayer, start with two short rakats." [Muslim, Ahmad, Abu Dawud]

Ibn Mas`ud (Allah be pleased with him) was asked, "I cannot pray at night." He said, "Your sins have prevented you."



4. Increase in Dhikr (Rememberance of Allah)


We should glorify Allah night and day, especially in the last odd nights. 

Here are some easy and very beneficial Dhikr and glorification we can do throughout the last ten odd nights:

1. Allahumma innaka 'afuwwun tuhibbul 'afwa fa'fu 'annee

2. Subhanallah

3. Alhamdulillah

4. Allahu Akbar

5. Laa ilaha ilallah

6. LA HAWLA WA LA QUWWATA ILLA BILLAH

7. Asthaghfirullah

8. SUB-HAN'ALLAH HIL AZEEM WA BI-HAM'DIHI, 

9. Subhāna-llāhi, wa-l-hamdu li-llāhi, wa lā ilāha illā-llāhu, wa-llāhu akbar. Wa lā hawla wa lā quwwata illā bi-llāhi-l-aliyyi-l-azīm

10. Lā ilāha illā-llāhu waḥdahu lā sharīka lahu lahu-l-mulku wa lahu-l-ḥamdu yuhyi wa yumītu wa huwa ḥayyu-llā yamūtu abadan abada, ḏū-l-jalāli wa-l-ikrām, biyadihi-l-khayr, wa huwa alā kulli Shay-in qadīr

Or the shortened version:

11. Laa ilaaha illal-laahu wahdahu laa shareeka lahu, lahul-mulku wa lahul-hamdu wa huwa ‘alaa kulli shay-in qadeer

One can also recite the durood that one recites in one's Salaah or a Sallallahu Alayhi Wasallim


5. Make much dua


We should be very busy in Dua as much as we can especially in the last 10 odd numbered.

Allah Almighty says in the Qur'an:

"When my servants ask you concerning me, (tell them) I am indeed close (to them). I listen to the prayer of every suppliant when he calls on me." [2:186] 

The place of duaa is so high to Allah, that the Prophet(Sallallahu Alayhi Wasallim) had said:"Nothing is more honourable to Allah the Most High than du`a." [Sahih al-Jami` no.5268]. 

Almighty Allah also said: "The most excellent worship is du`a." [Sahih Al-Jami` no. 1133]

Therefore let us devote much of the night of Qadr in dua asking of Allah for his mercy and forgiveness for all of our past sins and making firm intentions to Allah that we will change for the better and strive to become closer to him as well as make our deen a FULL part of our lives and not just a little part of our life as Allah says:

Allah tells us In the Qur'an to enter fully into our deen and not partly:

O believers enter into Islam completely and do not follow the footsteps of Shaitan, surely he is your clear-cut enemy.... (Surah Al-Baqara, Ayah 208-210)

So then will we not make Islam a FULL part of our lives? This is our best opportunity and if we don't take it and death comes to us then surely we will regret it for ETERNITY!

And Allah knows best in all matters

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The Home and Women

While men are the physically stronger sex, the woman's biological make-up has made her excel as the homemaker. She alone can be impregnated, carry and deliver the child, and then suckle the baby. Her gentle, caring and self-sacrificing temperament is best suited to bringing up children and looking after the home. To say that she should also earn a living is an unacceptable injustice and implies that everything she does for her home and children is worthless and needs to be supplemented by an outside cover. A woman already has to play in society a great and noble role as mother of a new generation, a role for which no man can claim the honors. It is because of her supreme role as mother that she is entitled to three times the devotion given to the father from the children. 

The roles of men and women in the Qur�aan are dealt as: 

"Men are the protectors and maintainers of women, because Allah has made the one of them to excel the other, and because they spend from their means. Therefore, the righteous women are devoutly obedient, and guard in the husband's absence what Allah orders them to guard." (V. 4:34) 

This Divine injunction describes the man as Qawwam (maintainer) and the woman as Qanitah (obedient) and Hafizatun lil-Ghaib (preserver of the secret). The Verse gives two reasons as to why men are described as maintainers. Firstly, because "Allah has made the one of them to excel the other," which means that He has excelled men to be physically stronger and more inclined to have a career outside the home. The history of mankind has always shown that men, from the most primitive to the most technologically minded, have assumed the role of providing food, maintaining law and order in the community, waging war against enemies, and going on expeditions in search of new lands, adventure, food and even hidden treasure. The women have primarily stayed at home to provide a stable environment for the children. 

The second reason is that "they spend from their means." It is the man's duty to provide financially for his family, and it is also the man who is required to give a dower to his wife at the time of their marriage. In the castle of his home, the husband is the ruler and the wife is his pillar of support. As in any establishment, there can only be one ruler; a car with two drivers, a country with two kings or an army with two generals would all be in utter chaos and disarray. The husband has thus been put in charge of his home, but this is a responsibility and not a privilege. 

Both Sexes have Rights over each other: 

The different roles of the sexes means that never is one sex burdened with all the duties while the other enjoys all the privileges. Instead they both have individual duties and privileges. The Qur'aan says in this regard: 

"And they (women) have rights similar over them to what is reasonable, but men have a degree over them. And Allah is All-Mighty, All-Wise." (V. 2:228)

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Five Things to Act Upon

It is related by Abu Hurayrah radhiyallahu anhu: “[Once] the Apostle of Allah sallallahu alayhi wasallam said to us: ‘Who is there to learn these few things from me, and, then, to act upon them and to tell them also to others who will act ?’ I replied, ‘O Apostle of Allah! I am present.’ The Prophet, sallallahu alayhi wasallam thereupon, held my hand [in affection] and said, ‘Refrain from the acts Allah has forbidden and refrain from them strictly. If you will do so, you are a very great worshipper [and this worship is better than the abundance of supererogatory (nafl) prayers]. Secondly, remain satisfied with what Allah has fore-ordained for you. If you do so, you will attain contentment and become very rich. Thirdly, be kind and gentle in your behaviour towards the neighbours. If you will do so, you are a perfect believer. Fourthly, desire for yourself what you desire for others. If you do so, you will become a true Muslim. Fifthly, do not laugh much for too much laughter kills the heart.”
Musnad-i-Ahmed, Tirmidhi



Commentary
The Prophet sallallahu alayhi wasallam wanted to tell the five above mentioned things. In order to attract the attention of the listeners, he first said, “I want to tell a few special things. Who among you will like to learn them? But he will have to pay back their claim by acting upon them himself, and, also, relating them to others so that they, too, may profit.”
It shows that there are two claims on anyone who acquires the knowledge of faith, he should act according to it and, also, pass it on to others. Even if he does not carry out into practice fully what he learns, he must not refrain from imparting it to others.

The five things the Prophet sallallahu alayhi wasallam has taught in this Tradition are of fundamental importance.
(i) He is most devout bondsman and a great worshipper who abstains from what is unlawful though he may not be offering up a great deal of supererogatory (nafl) prayers and observing much of supererogatory fasts.
(ii) One derives immense satisfaction and peace of mind from being content with what Allah has decreed for him.
(iii) Good and noble behaviour towards the neighbour is a prerequisite of perfection in Faith.
(iv) A true Muslim must always wish well of others to the extent of desiring for them what he desires for himself.
(v) One should not laugh much because excessive laughter deprives the heart of feeling and makes it insensitive.
Riayduljannah.com

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Death

At the face of death

A Sermon from the Dying to the Living

Flight Janazah

7 Wonders in Man

5 Things to Reflect Upon

The Realm after Death (Barzakh)

The Inevitable

The Final Return

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Hajj

Hajj is one of the pillars of Islam and for many Muslims it is the journey of a lifetime.  It is therefore absolutely essential that a Muslim be prepared for this obligation in all ways.  Below we provide resources, audio and articles to help you understand all about this pillar of Islam, its history and significance and Insha’Allah prepare you for your journey to the Holy lands.  Please remember us in your du’as during your journey also.

Preparing for Hajj

• The Internal Dimensions of Hajj
• A Guide For Intending Pilgrims
• Hajj Checklist
• Health Guidelines For Hajj And Umrah
• Correcting Our Outlook
• Spiritual Advice for Hajj

Days of Hajj

• A Visual Guide to Hajj
• Ihram
• Virtues of Hajj
• Virtues of performing Hajj
• Blessed places where Duas are accepted
• Common Health Issues During Hajj
• The First Ten days of Dhul Hijjah

Virtues Related to Hajj

• Virtues of Makkah - pt1
• Virtues of Makkah - pt2
• Virtues of Madinah - pt1
• Virtues of Madinah – pt2
• Virtues of Zam Zam Water

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Consider no one Lowly because of Poverty

Sahl Ibne Sa’ad narrated that once a person (who, perhaps, came from the class of the rich and the distinguished) passed in front of the Prophet sallallahu alayhi wasallam. On seeing him the Prophet sallallahu alayhi wasallam asked one of those who were sitting with him at that time what he thought of him. He replied, “Sir, he is one of the most respectable men, such is his eminence that if he makes an offer of marriage to the daughter of any family, it will be accepted and she will be married to him, and if he makes a recommendation in any matter, it will be granted.” At this reply, the Prophet sallallahu alayhi wasallam kept quiet and did not say anything.

After some time, another bondsman of the Lord passed by and the Prophet sallallahu alayhi wasallam asked the same person again, “What do you think of him?” He replied, “O Apostle of Allah! He is one of the weak and indigent Muslims. He is such a man that if he makes an offer of marriage anywhere, it will be rejected and if he makes a recommendation in any matter, it will be turned down and if he wants to say anything, it will not be heard.”

The Prophet sallallahu alayhi wasallam, thereupon, said, “If people like the one who passed by earlier (are so numerous as to) fill the earth, this weak and poor bondsman is still better than (all of) them.”

(Bukhari, Muslim)

Commentary
Generally, material prosperity and worldly eminence are considered to be the criterion of greatness and people are impressed by them while those who are not rich and influential are looked upon as lowly, however good and noble they may be from the moral and spiritual point of view. The above saying is aimed at removing the folly.
It is quite possible that the person who was sitting with the Prophet sallallahu alayhi wasallam, and with whom he was talking to at that time, was also a victim of it and the Prophet sallallahu alayhi wasallam had spoken to him like that for his correction.
Commentators have opined and the words of the Tradition also show that both the persons who passed by were Muslims, but with the difference that the first one to go past was superior in wealth and position and the second inferior financially and in social rank.
It was because of this that the Prophet sallallahu alayhi wasallam remarked that if the likes of the first mentioned were so numerous that the earth was filled with them, the poor and the needy bondsman who passed by later would by himself be better and nobler than all of them.

It is related by Abu Hurairah radhiyallahu anhu that the Apostle of Allah sallallahu alayhi wasallam said: “Many among those whose hair are dishevelled and bodies covered with dust and who are pushed away from the door (due to their apparent wretchedness) occupy such a lofty place in the sight of the Lord, that if they vow in the name of Allah: Allah will surely fulfil their vow.”
(Muslim)

Commentary
It shows that no one should be scorned at or rejected as inferior because of his unkempt and untidy condition. Some of them attain a position of such nearness and preference with the Lord, by effacing themselves for His sake, that if, relying upon Him they swear about a thing that it will or will not be that way, Allah does not put them to shame and makes it happen accordingly.

It is worth remembering that the object of the above Tradition is not to encourage squalor and untidiness, as some people imagine. From the Prophet’s sallallahu alayhi wasallam sayings and other biographical accounts it is clear that he, generally liked to be neat and clean and advised others also not to be dirty and ill-clad. When he saw anyone going to the extreme of self-denial and wearing dirty and tattered clothes and caring nothing for their appearance, he reproved them sternly. This Tradition is intended merely to give a warning advice to those who regard the poor and destitute bondsmen of the Lord as despicable and do not want to mix with them due to self-conceit.

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Four Habits to Possess

It is related by Abdullah Ibne Amr radhiyallahu anhu that the Apostle of Allah sallallahu alayhi wasallam said:”Four things and habits are such that if you possess them then there is no harm if the world [and its blessings]are lost or do not come to [your] hand. [These are] :

(1) safe-keeping of trust;

(2) truthfulness in speech;

(3) good manners; and

(4) caution and abstinence in food.”

Musnad-i-Ahmad and Bayhaqi

Commentary
The word ‘trust’ is used in a very wide sense in the terminology of Islaam. It includes the fulfilment of the rights of Allah and of men as well as the carrying out of covenants and promises. Thus, a person who is trustworthy, i.e., who fulfils the rights of Allah as well as of men honestly and is truthful when he speaks and possess good manners and noble qualities of mind and character and exercises self-restraint in food and drink and does not over eat or partake of things that are forbidden or of a doubtful nature is, positively a very fine specimen of humanity. He is not only a perfect man in this world but in the never-ending life of the hereafter, too. Such exceptional favours will be conferred upon him that each one of them will be more valuable than all the blessings of the world put together. If a man like him remains poor in the earthly existence, he should not grieve for what he has is far superior to all that the world has to offer.

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Obtaining Wealth for Virtuous Ends

Shaykh Manzoor Nu‘maani

It is related by Abu Hurayrah radhiyallahu anhu that the Apostle of Allah sallallahu alayhi wasallam said: “Whoever seeks to obtain wealth by legitimate means (and) with the object that he may not have to beg from others and can provide his dependants with the necessities and pleasant conditions of life, as well as lend a helping hand to neighbours, will appear before Allah on the Day of Judgment, in such glory that his face will be radiant like a full moon. And whoever seeks, though by legitimate means, to obtain wealth with the object that he may become very rich and can give himself airs before others and be able to practice liberality in order to win the admiration of men will appear before Allah in such a state that He will be severely displeased with him.”
(Bayhaqi)
Commentary
It shows that the earnings of wealth by lawful means and for a worthy purpose is not only permissible but a virtue of such a high order that there will be a special favour of the Lord on him on the Day of Judgment due to which his face will shine like the full moon. But if the aim and purpose of obtaining wealth may only be to become rich and important and to make an ostentatious display of one’s prosperity, even if it is earned fairly and honestly, it will be so sinful that Allah will be very angry with such a bondsman on the Day of Requital. Ill-gotten wealth, in any case, is a curse of the highest degree.
It is related by Abu Kabshah el-Anmari radhiyallahu anhu that he heard the Apostle of Allah sallallahu alayhi wasallam say: “There are three things for which I can swear and, in addition to them, there is another thing which I want to tell you. So, remember it. The three things for which I can swear are:
(i) No one will become poor by spending in the way of Allah (i.e., Allah will bestow prosperity on him and multiply his wealth);
(ii) Injustice will not be done to a bondsman Ð an injustice on which he remains patient, Allah will raise him in esteem in return for it (i.e., when a wrong is perpetrated on a person and he bears it patiently, Allah will cause an increase in his high rank and good reputation); and
(iii) No one will open the door of begging but Allah will open the door of poverty for him (i.e., whoever will make it his habit to extend a begging hand towards others will be condemned to want and indigence by Allah).
The thing that I want to tell you and which you should remember, apart from these, is that this world is for four types of men (i.e., four types of men are found here).
(i) The bondsmen whom Allah has granted wealth as well as the knowledge of the correct way of life; they fear Allah in the expenditure and utilisation of their goods and show kindness to relatives by means of them and spend them in the way it ought to be done for the good pleasure of the Lord. These persons are of the highest grade.
(ii) The bondsmen whom Allah has endowed with correct knowledge (and the right spirit) but has not given them wealth; their intention is sound and they (honestly) feel and say that if they come into wealth, they too will spend and utilise it as such-and such a (virtuous) man does. The recompense of both these types of men is equal (i.e., people of the second category will be rewarded in the same way as those of the first due to the purity of their intention).
(iii) The bondsmen whom Allah gave wealth but not the knowledge (and spirit) of using and spending it properly; they spend their goods foolishly and in wrong ways and without the fear of Allah, and do not show kindness to relatives through their worldly possessions nor spend them as they ought to be spent. These are the worst kind of men.
(iv) The bondsmen whom Allah gave neither wealth nor right knowledge (and spirit); they say that if they obtain wealth, they, too, will spend it as such-and-such a (wasteful and self-indulgent) man does. Such is their intention and the sin of both these types of men is equal (i.e., the fault of the people of the last category will be identical, due to their evil intention, to that of the people belonging to the third category owing to their misdeeds).
(Tirmidhi)
Commentary
The meaning of the above Tradition have been explained in the course of the translation. It is, however, necessary to bear in mind that the intention of evil conduct which has been condemned here as equivalent to the evil conduct itself belongs to the class of resolve and determination, i.e., the bondsman may be eager and bent upon committing a sin but cannot do so owing to an incapability or lack of opportunity. When the intention of a person is of that degree, it will amount to the commission of the sin and will be deserving of punishment in the same way as the transgression upon which his heart is set.

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The Fortunate One

It is related by Abu Dharr Ghifaari radhiyallahu anhu that the Apostle of Allah sallallahu alayhi wasallam said : “He became fortunate and successful whose heart Allah set aside for faith and made it safe and sound [i.e., whom He blessed with faith so pure and untainted that not an iota of doubt or hypocrisy could enter his heart and protected it against the spiritual maladies like envy and ill-will], and whose tongue He endowed with truthfulness, and in most self with serenity [i.e., whose soul was such that it derived solace from the remembrance of Allah and the things that were pleasing to Him], and whose natural disposition He put right and free from weaknesses [so that it did not tend towards sin], and whose ear He made fit to hear and eyes He made fit to see [i.e., who could hear the truthful word of Allah and see His signs and take warning and draw lessons from them]. Thus, the ear is like the funnel [through which things go into the heart as the liquid is poured into a bottle], and the eye is the conveyor and stabilizer of things which it entrusts to the heart. And blessed, indeed, is the man whose heart the Lord made capable of remembering.”
Musnad-i-Ahmed and Bayhaqi
Commentary
What has been said about the ears and eyes in the concluding part of the above Tradition is to underline the importance of the part the two organs play in the life of a man. Whatever reaches the heart which, so to speak, is the monarch in the human body, and affects it, is generally, through the ears and the eyes. Consequently, the success and salvation of the bondsman is dependant on the ability and fitness of his eyes and ears to see and hear.
The last sentence denotes that even though the things of success and good fortune reach a man’s heart through the eyes and ears, salvation and felicity in the Hereafter cannot be attained unless the heart is capable of preserving and making proper use of them.
In the Qur’aan the three faculties of seeing, hearing and understanding have been mentioned, from place to place, in a way as if man’s guidance and deliverance was contingent on their soundness.

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Corrosion of the Heart

Hadhrat Abu Hurairah (رضى الله تعالى عنه) narrates that Rasulullah (sallallahu صلى الله عليه وسلم) said:

When the Mu’min sins, a black spot forms on his heart. If he makes istighfaar and taubah, the black mark is removed and his heart is purified. If he increases his sin, the black mark increases. This is the corrosion of the heart spoken of by Allah Ta’ala (in the Qur’an)
[Ahmad, Tirmizi, Ibn Majah]
Source: Hayatul Muslimeen

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Good Character

Narrated AbudDarda’ (رضى الله تعالى عنه):
The Prophet (صلى الله عليه وسلم ) said: There is nothing heavier than good character put in the scale of a believer on the Day of Resurrection. [Sunan Abu Dawud]

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Mother of All Days

Rasulullah (Allah bless him & give him peace) said:
“Friday is the “mother” of all days and the most virtuous in the sight of Allah Ta’ala. In the sight of Allah Ta’ala it has more greatness than Eid ul-Fitr and Eid ul-Ad’haa. ”
(Imam Ibn Majah)

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The Most Virtuous Day

Rasulullah (Allah bless him & give him peace) said: “Of all the days, Friday is the most virtuous. It is on this day that the trumpet will be blown. Send abundant durood upon me on Fridays because they are presented to me on that day. ” The Sahabah radiallahu anhum asked: “O Rasulullah! How will they be presented to you when even your bones will not be present after your death?” Rasulullah (Allah bless him & give him peace) replied: “Allah Ta’ala has made the earth haraam upon the prophets forever . ” (Abu Dawud)

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Life with Virtue is a Blessing

Abu Bakrah radhiyallahu anhu narrates that someone said to the Prophet sallallahu alayhi wasallam, “O Apostle of Allah! Who is better among men (i.e., what kind of a man will be successful in the Hereafter)?” The Prophet sallallahu alayhi wasallam replied, “He who lived long and did good deeds.” The same person then asked, “Who is bad to a greater degree among men (i.e., what kind of man will be a loser in the Hereafter)?” The Prophet sallallahu alayhi wasallam replied, “He who lived long and did evil deeds.”
(Musnad-i-Ahmad)
Commentary
The longer a person who leads a virtuous life lives, the more will he develop to a higher religious state. In a similar way, the bondsman whose deeds are such as to make him removed from Allah will go incurring His displeasure as he continues to live.
Ubayd Ibne Khalid radhiyallahu anhu narrates that once the Prophet sallallahu alayhi wasallam established “brotherly relationship” between two persons (i.e., declared them to be brothers according to the custom of the age). It so happened, soon afterwards, that one of them got killed in jehad and the other, too, died within a week of it. The Companions offered the funeral prayers at the latter’s death. The Prophet sallallahu alayhi wasallam then asked the Companions who had performed the burial service, “What did you say in the funeral salaat (i.e., what prayer did you make for the sake of your dead brother)?” The Companions replied, “We prayed that Allah may forgive his sins and have mercy on him and make him join his brother (so that they may live together in Heaven as they did in the world)”. On hearing this, the Prophet sallallahu alayhi wasallam remarked, “And where did the prayers go which he offered after the prayers of the martyred brother?” (i.e., after the chain of his prayers had been terminated due to falling a martyr in jehad). “And where did the good deeds go that he performed after the good deeds of the martyred brother?” [Or, the Prophet sallallahu alayhi wasallam said something to the effect that where did the fasts go that he kept after the fasts of his martyred brother? (The narrator is not sure whether the Prophet sallallahu alayhi wasallam mentioned, 'good deeds' after 'prayers' or 'fasts')]. The Prophet sallallahu alayhi wasallam then said, “The difference between the stations of the two is even greater than that between the heavens and the earth.”
(Abu Dawud and Nasa’i)
Commentary
The Companions considered the brother who had died later to be of a lower rank than the one who had attained martyrdom in jehad, and that was why they prayed that Allah might join him with the martyred brother in Heaven. But the Prophet sallallahu alayhi wasallam told them that it was just the opposite of it and the brother who had died a natural death had gained a much more elevated position owing to the prayers he had offered, the fasts he had kept and the other good deeds he had performed after the martyrdom of his brother.
To lay down one’s life in the path of Allah is, doubtlessly, an act of a very high order, but the advance and improvement affected through salaat, fasting and other virtuous deeds, provided that these are endured with earnestness, is also unlimited.
Besides, since the brother who died later was also a soldier of Allah, ever-willing to sacrifice his life in His path, he too had, because of the purity of his intention and eagerness for martyrdom, attained the state of martyrdom though he had died in his bed, and the acts of worship and other good deeds he had performed after the death of his martyred brother had produced such an elevation in his ranks that the sacred Prophet sallallahu alayhi wasallam described the difference between their stations in the Hereafter to be even greater than between the earth and the sky.

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Charity

Asma’a reported that the Messenger of Allah s.a.w said: “Spend and don’t count lest Allah counts for you, and don’t hoard up lest Allah withhold from you. Spend what you can.
Bukhari & Muslim
Commentary:
If you keep strict account of your charity, Allah will also keep strict account of His gifts and wealth on you. This principle applies everywhere. Suppose a rich father gave his son some coins of silver and then asked back for one of them. He did not return it fearing that it would fall short of purchasing sweets. His father laughed and said: “How foolish is the boy! He does not understand where the money comes from.” Had he returned it to him, he would have given him more, because a father, is pleased with his son, he gives more.
Abu Hurairah reported that the Messenger of Allah s.a.w said: “The Almighty Allah says: O son of Adam! Spend, you will then be spent for.”
Bukhari & Muslim
Commentary:
You will be given wealth and rewards from the treasures of Allah, in case you give away in charity, because a cistern when vacated is usually filled up and that which remains filled up without consumption is not at all filled up. The Qur’an says: “And whatever thing you spend, it will be given in exchange.”
Abu Omamah reported that the Messenger of Allah s.a.w said: “O son of Adam! That you spend wealth is good for you and that you withhold it is bad for you, and you should not be backbitten for miserliness. Begin with those who are in you family.”
Muslim
Commentary:
First of all, every man should provide the necessities to his family members and then there is the question of charity in case of surplus. In such a case, a gift to family members will bring greater rewards than a gift to strangers.
Source: Bilal Academy

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Tenets of Islam

Principle Tenets of Islam
It is related by Abdullah bin Omar that the Apostle of God said:
“Islam is built upon five things: the testimony that there is no deity but Allah and Muhammad (PBUH) is his bondman and apostle; and the observance of prayer, and the paying of the poor-due, and the pilgrimage to Mecca, and the fast of Ramadhan.” (Bukhari and Muslim)
Commentary:
In the above tradition the Prophet has compared Islam to a building that is built upon pillars and said that the structure of Islam is raised upon the five fundamental tenets it is, therefore, inconceivable for a Muslim to be negligent in the observance of these principles which, in fact are the foundational pillars of Islam.
It should, however be remembered that duties in Islam are not confined only by the five basic principles but extended to other matters as well, such as the sanctioning of what is rights and prohibiting of that is wrong, and Jihad in the path of Allah. Since the importance that they enjoy is not equalled by any other tenet they have been elevated to the status of fundamental doctrines ad this is identical to what been pointed out in the commentary of the proceeding tradition.
The five points are to Islam that body is to soul. Moreover they exemplify the principal aspects of worship that are an end in themselves and whose obligator-ness is not lasting only for a limited time of related to a particular situation. These are binding and compulsory at all times and in all conditions as against Jihad and the sanctioning of what is allowed and the forbidding of what in prohibited which are an obligatory duty only on certain occasions and in certain circumstances.

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