Hadith 1: Actions Are Only According to Intentions

بسم اللّٰه الرحمٰن الرحيم

The Prophet Mohammad peace be upon him said:

Actions are only according to intentions and a person receives only what he has intended. Therefore, whoever's emigration is for Allah and His Messenger, his emigration is [truly] for Allah and His Messenger. And whoever's emigration is for any worldly gain or a woman he is to wed, then his emigration is for what he emigrated. (Bukhari, Muslim)

Background

This is during the period when Prophet Mohammad peace be upon him ordered his companions to emigrate from Makkah to Madinah. There was one companion who also emigrated but his intention was to marry a woman in Madinah. Prophet Mohammad peace be upon him came to know about it later and he said this hadith.

There are two narrations found about this hadith:

1. One is in Mawahib-ul-Ladunniyyah (مَوَاهِبُ اللَّدُنِّيَّة) with reference to Muntaha al-Amali lil-Suyuti (منتهى الامالى للسيوطى). According to this narration, a person emigrated and married a woman.

2. Second is in Tabarani (طبرانى). In this narration, the name of woman is mentioned as Umm Qays. Religious scholars has also mentioned her name as Qeelah but stated her kunya (nick) as Umm Qays.

Virtue of Hadith

- Imam Shafi'i and Imam Ahmad may Allah have mercy on them gave this hadith the title of ثُلْثِ علم (One-third of knowledge). The reason they described, actions (اعمال) of person is of three types:

1. Action related to heart.
2. Action related to tongue.
3. and action related to body parts.

and this hadith is related to all these three types.

- Ibn Daqiq al-'Id may Allah have mercy on him (one of the great scholar of 13th century) has said, "religious scholars gave it a title of 'ثُلْثِ الاسلام' (one-third of Islam)".

- Imam Abu Dawood may Allah may Allah have mercy on him gave it a title of نصف فقه (half of Jurisprudence).

- Religious scholars recommended authors to start their book with this hadith so the intention of a student/writer and teacher/reader can be corrected in the beginning.

- Some scholars said, "action (عمل) and verb (فعل) booth are synonym". But Imam Raghib Isfahani may Allah have mercy on him (an 11th century muslim scholar) said, "there is a difference. Verb is common; means whether something is under control of a person or not, its a verb. Whereas in action, something is definitely under his control." Molana Anwar Shah Kashmiri may Allah have mercy on him (late 19th century scholar) says, "action is in which a person have to do hardship, whereas in verb a person doesn't need to perform any hardship."

- Scholars have described intention (نيت) to be of three types:

1. Differentiating worship with habit: To differentiate a worship with habit using intention. For eg. a person standing in a prayer. If he has intended for a prayer then it will be considered his prayer, otherwise he is just standing.

2. Differentiating worship with worship: To differentiate one worship from another with intention. For eg. with intention differentiating between Zuhr and Asr prayer.

3. Differentiating God with God: To differentiate worshipping of one God from another with intention. For eg. someone is offering prayer, then it will be known from his intention whether he is praying for Allah or some other God.

- Renowned exegete of the early fourth century A.H, Ibn Jarir al-Tabari may Allah have mercy on him says, "action can be 'compulsory' and 'non-compulsory'".

1. Compulsory actions are those which requires further knowledge and initial intention, such as salat (prayer), fasting or pilgrimage. If its pre-requisites and integrals are met, then the action is considered complete.

2. Non-compulsory actions are those which are simple to perform and does not require pre-requisites and integrals such as recitation of the Quran, remembrance of Allah or teaching. Action of this type have to remain pure and free from ostentation throughout the action in order to be valid. Thus, the intention may needs to be renewal in order to yield a reward.

عِلْمُ الصَّرْف (Arabic Morphology) - Lesson: 5 - Present Tense Verb (اَلْفِعْل اَلْمُضَارِع) & Future Tense Verb (اَلْفِعْل اَلْمُسْتَقْبَل)

بسم اللہ الرحمن الرحیم

Present Tense Verb:

It describe actions or events that are ongoing. It is prefixed with ya, ta, nun, or hamzah.

Placing the word "لَا" before both active and passive voice of present tense negates it.

Active voice can be changed to passive by changing the voweling of the first letter to a dhammah ُ  and second to last letter to a fathah َ .

Based on our pattern فَعَلَ, its active voice of present tense will be يَفْعَلُ (he does) and passive voice will be يُفْعَلُ (it is being done).

(click to enlarge image)

Future Tense Verb:

Present tense verb may also describe future event or action. So, يَفْعَلُ can also be translated as "he will do".

To explicitly indicate active future tense, prefix it with "س" and to explicitly indicate passive future tense, prefix it with "سَوْفَ". For eg. سَيَفْعَلُ and سَوْفَ يَفْعَلُ both are translated as "he will do".

(click to enlarge image)

Note: You must memorize all these 14 paradigm.

عِلْمُ النَّحْوا (Arabic Grammar) - Lesson: 2

بسم اللہ الرحمن الرحیم

ٌاِسْم (Noun): It gives meaning on its own and is not connected to any of three tenses; present, past, future. For eg.قَلَمٌ (a pen), فَرَسٌ (a horse), بَیْتٌ (a house).

There are three types of noun:

1. جَامِدٌ (Primary Noun): It is neither derived from another word nor is any word derived from it. e.g. فَرَسٌ (horse), بِنْتٌ (girl).
2. مَصْدَرٌ (Root Noun): From which many words can be derived. e.g. ضَرْبٌ (to hit), نَصْرٌ (to help).
3. مُشْتَقٌ (Derived Noun): Which is derived from مصدر. e.g. ضَارِبٌ (hitter), مَنْصُوْرٌ (helped).

فِعْلٌ (Verb): It gives meaning on its own and is also connected to any of three tenses. For e.g. سَمِعَ (He heard), نَصَرَ (He helped), کَتَبَ (He wrote).

There are four types of verb:

1. اَلْمَاضِیْ (Past Tense): Event which occurred in the past. e.g. ضَرَبَ (He hit)
2. اَلْمُضَارِعُ (Present & Future): Event which can occur in present or future. e.g. یَضْرِبُ (He is hitting or will hit)
3. اَلْاَمْرُ (Positive Command/Imperative): Giving command to do something. e.g. اِضْرِبْ (Hit!)
4. اَلنَّھْیُ (Negative Command/Prohibitive): Negating the command. e.g. لَا تَضْرِبْ (Don't hit!)

Note: مَا is used for past tense negation and لَا is used for present/future tense negation.

حَرْفٌ (Particle): It cannot give meaning on its own. In otherwords, its dependent on other words either اِسْم or فِعْل to be meaningful. For e.g. لِ (for), وَ (by), بِ (with). To make it meaningful we can use them like کَتَبْتُ بِالْقَلَمِ (wrote with pen), وَاللَّہ (by Allah), رَجُلِ (for male)

There are two types of particle:

1. عَامِلٌ (Causative Particle): A governing word or letter (حرف) which causes اِعْرَاب to change in the word after it if it have a governing word before it or in the last letter of the word if it begins with a governing letter. e.g. زَیْدٌ فِی الْمَسْجِدِ - here فِی is عامل and it causes the اعراب on last letter of the word after it, د to have kasrah. بِسْمِ اللَّہ - here بِ is a governing حرف which causes its last letter م to have kasrah on it.
2. غَیْرُ الْعَامِلِ (Non-Causative Particle): A governing word or letter (حرف) which does not cause اعراب to change in the word. e.g. ثُمَّ (then), وَ (and).

عِلْمُ النَّحْوا (Arabic Grammar) - Lesson: 1

بسم اللہ الرحمن الر حیم

نَحْو (Nahw): Nahw or Arabic Grammar is that science which teaches us  how to join a noun, verb and particle to form a correct sentence; as well as what the اِعْرَاب (condition) of the last letter of a word should be.

Its subject matter is کَلِمَۃ (word) and کَلَام (sentence).

Objective:

• The immediate objective is to learn how to read, write and speak Arabic correctly and to avoid making mistakes in this.
• It teaches us how to put words together to form a correct sentence.
• Mid-term objective is to use our Arabic skills to understand the Quran, Hadith, Fiqh and other Islamic sciences so that we can act upon them.
• The ultimate objective through the above is to gain the pleasure of Almighty Allah.

History:

Regarding its invention some historians wrote that during the caliphate of Hazrat Umar may Allah be pleased with him one villager asked from the peoples that is there any one who can teach me the part of Holy Quran revealed on Prophet Mohammad peace be upon him? On this one man has taught him few beginning verses of Surah Tawbah and when he recited the part of the verse:

 ۚأَنَّ اللَّهَ بَرِيءٌ مِّنَ الْمُشْرِكِينَ ۙ وَرَسُولُهُ

he pronounced the word وَرَسُولُه as وَرَسُولِه, i.e. ل with kasrah instead of dhammah and the meaning changed from "that Allah and His Messenger has disassociated from the disbelievers" to "that Allah is disassociated from the disbelievers and from His Messenger". On this the villager said:

When Allah Himself has disassociated from His Messenger then I will also disassociate myself from His Messenger.

When Hazrat Umar may Allah be pleased with him was informed about it, he called the villager and told him that the letter ل is with dhammah not kasrah, which means "Allah and His Messenger has disassociated from the disbelievers". After this he called Abu al-Aswad al-Du'ali may Allah be pleased with him and ordered him to write the grammatical rules (نحو) to avoid these mistakes.

Another incident is during the time of caliphate of Hazrat Ali may Allah be pleased with him, when once he was writing some notes and suddenly Abu al-Aswad al-Du'ali may Allah be pleased with him came and asked what he is writing. On this Hazrat Ali may Allah be pleased with him tells that there became a significant corruption in the Arabic language due to the conflation of Arabs and non-Arabs and that he is writing some grammatical rules. He then gave these notes on grammatical rules to Abu al-Aswad may Allah be pleased with him to write some more rules and later he then returned it back to Hazrat Ali may Allah be pleased with him. Hazrat Ali may Allah be pleased with him then said:

ما أحسن هذا النحو الذي نحوت، فمن ثمَّ سُمِّي النحو نحوا۔

Importance of Nahw:

• Hazrat Umar may Allah be pleased with him said:

تَعَلَّمُوْا النَّحْوُ کَمَا تَتَعَلَّمُوْنَ السُّنَن وَ الْفَرَائِض

Learn Nahw, like you learn Sunnah and Obligatory

• Hazrat Umar may Allah be pleased with him also said:

 تَعَلَّمُوا الْعَرَبِيَّةَ فَإِنَّهَا تُنْبِتُ الْعَقْلَ وَتَزِيدُ فِي الْمُرُوءَةِ

Learn Arabic, for it strengthens the intelligence and increases one’s noble conduct (al-murû`ah).

• Ayub al-Sakhtiyani may Allah be pleased with him said:

تَعَلَّمُوْا النَّحْوُ فَإنَّهُ جَمَالٌ لِّلْوَضِيْعِ وَتَرَكَهُ هُجْنَةٌ لِّلشَّرِيْف

Learn Nahw, for it is a grace for a cheap man and leaving it is a disgrace for a noble man.

عِلْمُ الصَّرْف (Arabic Morphology) - Lesson: 4 - Passive Past Tense (اَلْفِعْل اَلْمَاضِی اَلْمَجْهُول)

بسم اللہ الرحمن الرحیم

Passive voice is when the doer/subject is not present. In passive voice, first letter of a word becomes dhammah, second last letter becomes kasrah and last letter remain unchanged. Based on our pattern, the word "فَعَلَ" will become "فُعِلَ".

Active/Passive Voice Negation:

Placing the word "مَا" before active and passive voice negate the past tense verb. For eg. "فَعَلَ" becomes "مَا فَعَلَ" and "فُعِلَ" becomes "مَا فُعِلَ".

(click to enlarge)

عِلْمُ الصَّرْف (Arabic Morphology) - Lesson: 3 - Active Past Tense (اَلْفِعْل اَلْمَاضِی اَلْمَعْروف)

بسم اللہ الرحمن الرحیم

Past tense describe actions or events that are already occurred. In Arabic, the formation of a verb is called seegah "صیغۃ" and is based on:

Number + Gender + Person = Seegah

Here:

• Number denotes the number of persons. In English we use term Singular and Plural, but in Arabic number are of three types: Singular, Dual, Plural.
• Gender can be: Masculine, Feminine.
• Person can be:

1. 1st Person: I, Me, We
2. 2nd Person: You
3. 3rd Person: He, She, It, They

Active voice is when the doer/subject is present. For eg. ضَرَبَ زَیْدٌ (Zayd hit). In this the subject is present and it's Zayd.

The pattern "فَعَلَ" will be used as a model for the past tense verb.There are 14 paradigm:

(Click to enlarge)

عِلْمُ الصَّرْف (Arabic Morphology) - Lesson: 2

بسم اللہ الرحمن الرحیم

In Arabic language we have 29 letters and 3 short vowels; kasrah ( ِ ), fathah ( َ ), dhammah ( ُ ).

Arabic words are mostly formed from 3 base letters which are enjoined together to form a meaning. Its also called "Trilateral Words" or "ثلاثی". Words formed by these 3 base letters are either noun or verb. 

ف، ع، ل are known as "model base letters" and it means "to do". You can use it to take a designated pattern and reflects its base meaning in a unique way. For eg.

(Click to enlarge)

The position of model base letters are known as ف position, ع position and ل position. In the above example, in نَصَرَ we have ن at ف position, ص at ع position and ر at ل position. We have created a new word ناصر (means helper or one who helped) from it by adding ا (alif) after ن keeping the order of model base letters intact.

In English language, take the word "teacher". Adding the suffix "er" to the verb teach produces the word "teacher". This pattern describes a person who enacts the meaning of the verb (i.e., one who teaches).

Its also possible that sometimes either model base letter may fall off keeping the base meaning intact. For eg.

(Click to enlarge)

The order of model base letters are important otherwise it will change its meaning. For eg.

(Click to enlarge)

In the above example, exchanging the letters at ع and ل position completely changes the meaning of the word.

عِلْمُ الصَّرْف (Arabic Morphology) - Lesson: 1

بسم اللّہ الرحمن الرحیم

صَرْف : صَرْف or Arabic morphology is the branch of linguistics and one of the major components of grammar that studies word structures and identification (types) of word. It also tells about conjugation of verbs.

There are considered to be 4 different grammarians according to different sources who first wrote about Arabic morphology:

1. Hazrat Ali R.A
2. Hazrat Ma’az Bin Muslim Harvi R.A
3. Hazrat Imam Abu Hanifa R.A
4. Hazrat Abu Usman Bakr Maazni R.A

The image below presents the map of Arabic language and we will study this map in detail today. In Arabic morphology, only Noun and Verb will be discussed in detail, because in Morphology we study about identification of words and conjugation of verbs. Rest about joining different words to create a complete sentence either by using حَرْف (particle) is part of نَحْو (Nahw - Arabic Grammar) which we will study in Nahw category.

- لَفَظ Articulation: Anything which a person speak or comes out of the mouth. In otherwords, words that are produced by the tongue is called articulation. It is of 2 types:

1. مَوْضُوْع (Meaningful): Words which gives or are clear in meaning, like کِتَابٌ (a book).
2. مُھْمَل (Meaningless): Words which cannot give any meaning, like بیبسی (Pepsi) which is just a brand name (without any meaning of itself) but was unknown before it’s advent.

- مَوْضُوْع is of two types:

1. مُفْرَد (Single): One word or a single meaningful word. For e.g. بَیْتٌ (a house), حَامِدٌ (Hamid, name of a person)
2. مُرَکَّب (Compound): When more than one words are put together to give meaningful phrase. e.g. بَیْتُ اللّہ (house of Allah), رَسُوْلُ اللّہ (prophet of Allah)

- مُفْرَد is divided into three types:

1. اِسْم (Noun): It gives meaning on its own and is not connected to any of three tenses; present, past, future. For eg. قَلَمٌ (a pen), فَرَسٌ (a horse), بَیْتٌ (a house).
2. فِعْل (Verb): It gives meaning on its own and is also connected to any of three tenses. For eg. سَمِعَ (he heard), نَصَرَ (he helped), کَتَبَ (He wrote).
3. حَرْف (Particle): It cannot give meaning on its own. In otherwords, its dependent on other words either اِسْم or فِعْل to be meaningful. For eg. لِ (for), وَ (by), بِ (with). To make it meaningful we can use them like کَتَبْتُ بِالْقَلَمِ (wrote with pen), وَاللَّہ (by Allah), رَجُلِ (for male)

- مُرَکَّبْ is divided into two types:

1. مُفِیْد (Beneficial): Give complete meaning or sentence. In otherwords, it gives you complete information. For eg. اَلْمَسْجِدُ کَبِیْرٌ (the masjid is big), ھَذَا کِتَابٌ (this is a book), نَصَرَ عَمْرٌو (Amr helped).
2. غَیْر مُفِیْد (Non-beneficial): Incomplete meaning or sentence. In otherwords, it gives you incomplete information. For eg. کِتَابُ زَیْدٌ (Zayd’s book), بَیْتُ الرَّجُلِ (house of a man), ھَذَا الْکِتَابُ (this book).

شرعی حجاب کے چند شرائط

۱۔ حجاب ایسا ہو کہ پورے بدن کو چھپا لے۔ 

۲۔ وہ حجاب فی نفسہ پرکشش اور نگاہوں کو متوجہ کرنے والا نہ ہو۔
۳۔ حجاب ایسا باریک نہ ہو جس سے جسم کی رنگت چھلکے اور نظر آئے۔
۴۔ کشادہ ہو، ایسا تنگ نہ ہو جو فتنہ کا باعث بننے والے اعضاء کو ظاہر کرے۔
۵۔ ایسا معطر نہ ہو جس کی خوشبو دوسروں تک پہنچے۔
۶۔ بناوٹ میں مردوں کے لباس سے مشابہت نہ رکھتا ہو۔
۷۔ ایسا لباس نہ ہو جو کافر اور مشرک عورتوں کی پہچان بن چکا ہے۔
۸۔ شہرت کا لباس نہ ہو کہ جسے محض شہرت کے لئے پہنا جائے، حدیث میں اس پر شخت وعید آئی ہے۔

قرآن میں ازواج مطہرات کو دیے گیے چند احکامات

۱۔ پہلا یہ کہ مردوں کے ساتھ بات کرتے ہوئے لوچ دار لہجہ اختیار نہ کریں۔
۲۔ دوسرا یہ کہ بلا ضرورت گھر سے باہر نہ نکلو کیونکہ مسلمان عورت کا اصل اور محفوظ ٹھکانہ گھر ہے۔
۳۔ تیسرا یہ کہ زمانۂ جاہلیت کی طرح اپنی زینت اور ستر کا اظہار کرتے ہوئے باہر نہ نکلیں۔
۴۔ چوتھا یہ کہ نماز کی پابندی کریں۔
۵۔ پانچواں یہ کہ زکوٰۃ دیا کریں۔
۶۔ چھٹا یہ کہ اللہ اور اس کے رسول صلی اللہ علیہ وسلم کی اطاعت کریں۔
۷۔ ساتواں یہ کہ قرآنی آیات کی تلاوت اور احادیث کا مذاکرہ کیا کریں۔

Reality of Jews and their promised land "Jerusalem"

One video on youtube came to my sight in which one Jew as referenced 2 Quranic verses to support his evidence that Jerusalem is their promised land and God will gather them once again. In response to this, one video has been created:

Updated Flash Quran Application

After various feedbacks from our contributors and users of Flash Quran application, we are able to bring the updated version with new and exciting features. We have made it a complete Quran Reference application with different exegesis (tafsir) and moved the application to new address http://www.quranreference.com. We extend our thanks and appreciation to everyone for supporting and using this application.

New Features:

• Exegesis (Tafsir):

1. Tafsir-e-Uthmani (Urdu)
2. Tafsir Ibn Kathir (Urdu, Arabic)
3. Tafsir Jalalayn (English, Arabic)

• Bookmark verses
• Search in entire quran
  

Existing Features:

• English Translations: Mufti Taqi Usmani, Yousuf Ali
  
• Urdu Translation: Molana Mehmood ul Hasan
• Selection between Indo Pak and Uthmani script
• Smooth scrolling of contents with mouse roller
• Attractive and colorful layout
• Cross-Browser compatible (No need of custom font installation for any browser)
• Arabic audio recitation from 12 famous Qaris
• Sura, Verse, Juz(Para), Ruku(Hizb) & Qari selection options
• Highlight of current verse and translation along with recitation

If you have any ideas/suggestions then its most welcome. Share it with your friends and family members also. May Allah s.w.t accept it.

Never Scoff at Others

"O you who believe, no men should ever scoff at other men. May be, the latter are better than the former. Nor should women (ever scoff) at other women. May be, the latter women are better than the former ones. And do not find fault with one another, nor call one another with bad nicknames. Bad is the name of sinfulness after embracing Faith. If anyone does not repent, then such people are the wrongdoers." (Al-Quran: 49:11)

اے ایمان والو نہ مَردوں کو مَردوں پرہنسنا چاہئیے کیا عجب ہے کہ (جن پر ہنستے ہیں) وہ ان (ہنسنے والوں) سے (خدا کے نزدیک) بہتر ہوں اورنہ عورتوں کو عورتوں پر ہنسنا چاہئیے کیا عجب ہے کہ وہ ان سےبہتر ہوں اور نہ ایک دوسرے کو طعنہ دو․ اور نہ ایک دوسرے کو برے لقب سے پکارو ایمان لانے کے بعد گناہ کا نام لگنا (ہی) برا ہے اور جو (ان حرکتوں سے) باز نہ آوینگے تو وہ ظلم کرنے والے ہیں۔

Different Trials on Prophets and Rewards from Allah (Part 1)

وَ مَا خَلَقۡنَا السَّمَآءَ وَ الۡاَرۡضَ وَ مَا بَیۡنَہُمَا بَاطِلًا ؕ ذٰلِکَ ظَنُّ الَّذِیۡنَ کَفَرُوۡا ۚ فَوَیۡلٌ لِّلَّذِیۡنَ کَفَرُوۡا مِنَ النَّارِ ﴿ؕ۲۷

We did not create the heavens and the earth and what is between them in vain. That is the thinking of those who disbelieve. So, woe to the disbelievers because of the Fire (they have to face).

اَمۡ نَجۡعَلُ الَّذِیۡنَ اٰمَنُوۡا وَ عَمِلُوا الصّٰلِحٰتِ کَالۡمُفۡسِدِیۡنَ فِی الۡاَرۡضِ ۫ اَمۡ نَجۡعَلُ الۡمُتَّقِیۡنَ کَالۡفُجَّارِ ﴿۲۸

Shall We make those who believe and do righteous deeds equal to those who commit mischief on the earth? Or shall We make the God-fearing equal to the sinners?

کِتٰبٌ اَنۡزَلۡنٰہُ اِلَیۡکَ مُبٰرَکٌ لِّیَدَّبَّرُوۡۤا اٰیٰتِہٖ وَ لِیَتَذَکَّرَ اُولُوا الۡاَلۡبَابِ ﴿۲۹

This is a blessed Book We have revealed to you, so that they deliberate in its verses, and so that the men of understanding may heed to advice.

وَ وَہَبۡنَا لِدَاوٗدَ سُلَیۡمٰنَ ؕ نِعۡمَ الۡعَبۡدُ ؕ اِنَّہٗۤ اَوَّابٌ ﴿ؕ۳۰

And We blessed Dawūd with Sulaimān. He was an excellent servant (of Allah). Surely, he was great in turning (to Us, in penitence and praise).

اِذۡ عُرِضَ عَلَیۡہِ بِالۡعَشِیِّ الصّٰفِنٰتُ الۡجِیَادُ ﴿ۙ۳۱

(Worth remembering is the incident) when the swift horses of high breeding were presented before him in the evening.

فَقَالَ اِنِّیۡۤ اَحۡبَبۡتُ حُبَّ الۡخَیۡرِ عَنۡ ذِکۡرِ رَبِّیۡ ۚ حَتّٰی تَوَارَتۡ بِالۡحِجَابِ ﴿ٝ۳۲

He said, “I held the love of the good things (i.e. these horses) because of the remembrance of my Lord.” until it went behind the veil.

رُدُّوۡہَا عَلَیَّ ؕ فَطَفِقَ مَسۡحًۢا بِالسُّوۡقِ وَ الۡاَعۡنَاقِ ﴿۳۳

(Then he said,) “Bring them back to me” - and he started passing his hands over the shanks and the necks (of the horses).

وَ لَقَدۡ فَتَنَّا سُلَیۡمٰنَ وَ اَلۡقَیۡنَا عَلٰی کُرۡسِیِّہٖ جَسَدًا ثُمَّ اَنَابَ ﴿۳۴

And indeed We tested Sulaimān while We threw on his throne a body after which he turned (to Us).

قَالَ رَبِّ اغۡفِرۡ لِیۡ وَ ہَبۡ لِیۡ مُلۡکًا لَّا یَنۡۢبَغِیۡ لِاَحَدٍ مِّنۡۢ بَعۡدِیۡ ۚ اِنَّکَ اَنۡتَ الۡوَہَّابُ ﴿۳۵

He said, “O my Lord, forgive me, and bless me with a kingdom that will not be available to anyone after me. Surely, You are the Bountiful.”

فَسَخَّرۡنَا لَہُ الرِّیۡحَ تَجۡرِیۡ بِاَمۡرِہٖ رُخَآءً حَیۡثُ اَصَابَ ﴿ۙ۳۶

Then We subjugated the wind for him that blew smoothly on his command to wherever he wished,

وَ الشَّیٰطِیۡنَ کُلَّ بَنَّآءٍ وَّ غَوَّاصٍ ﴿ۙ۳۷

and (We subjugated to him) the devils (among Jinns), all builders and divers,

وَّ اٰخَرِیۡنَ مُقَرَّنِیۡنَ فِی الۡاَصۡفَادِ ﴿۳۸

and many others held in chains.

ہٰذَا عَطَآؤُنَا فَامۡنُنۡ اَوۡ اَمۡسِکۡ بِغَیۡرِ حِسَابٍ ﴿۳۹

This is Our gift. So, do favor (to someone) or withhold (it), with no (requirement to give) account.

وَ اِنَّ لَہٗ عِنۡدَنَا لَزُلۡفٰی وَ حُسۡنَ مَاٰبٍ ﴿۴۰

He has a place of nearness in Our presence, and an excellent end.

Hazrat Usman R.A first Sermon after elected as Khalifah

After been appointed as a third caliph, he gave following famous sermon:

"Oh people listen carefully; you are all in Transit World. Whatever part of your life left, you are going to finish it any how. That is why try to increase your Good Deeds as best as you can., in your days of life left and finish it before your time is over. Death has to come by any means. Make yourself understand and clear, this world is made with full of Cheat and Fraud. See that it will not make you involve in Worldly Greed and let you forget your Allah.

O' people whoever gone from this world take a lesson from them. It was the life of this world that deceived them. You cling heavily to the earth. Do try and struggle do not be careless, otherwise there will be no carelessness with you from Allah SWT. Where those God ares of the world that prefers this life of the world to the Hereafter. But little is the comfort of this life as compared with the Hereafter. Haven't you seen those have been thrown out by the people from this world? Keep the world at its place where Allah has kept it and ask for Akhirat with Imaan. Allah says: And coin for them the similitude of the life of the world as water which We send down from the sky, and the vegetation of the earth mingleth with it and then becometh dry twigs that the winds scatter. Allah is Able to do all things."

The ruling on one who insults the Prophet (peace and blessings of Allaah be upon him)

The scholars are unanimously agreed that a Muslim who insults the Prophet (peace and blessings of Allaah be upon him) becomes a kaafir and an apostate who is to be executed. This consensus was narrated by more than one of the scholars, such as Imaam Ishaaq ibn Raahawayh, Ibn al-Mundhir, al-Qaadi ‘Iyaad, al-Khattaabi and others.
(Al-Saarim al-Maslool, 2/13-16 )

This ruling is indicated by the Qur’aan and Sunnah. 

In the Qur’aan it says (interpretation of the meaning):
“The hypocrites fear lest a Soorah (chapter of the Qur’aan) should be revealed about them, showing them what is in their hearts. Say: ‘(Go ahead and) mock! But certainly Allaah will bring to light all that you fear.’
If you ask them (about this), they declare: ‘We were only talking idly and joking.’ Say: ‘Was it at Allaah, and His Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.) and His Messenger that you were mocking?’
Make no excuse; you disbelieved after you had believed”
[al-Tawbah 9:64-66]

This verse clearly states that mocking Allaah, His verses and His Messenger constitutes kufr, so that applies even more so to insulting. The verse also indicates that whoever belittles the Messenger of Allaah (peace and blessings of Allaah be upon him) is also a kaafir, whether he was serious or joking.

With regard to the Sunnah, Abu Dawood (4362) narrated from ‘Ali that a Jewish woman  used to insult the Prophet (peace and blessings of Allaah be upon him) and say bad things about him, so a man strangled her until she died, and the Prophet (peace and blessings of Allaah be upon him) ruled that no blood money was due in this case.

Shaykh al-Islam Ibn Taymiyah said in al-Saarim al-Maslool (1/162): This hadeeth is jayyid, and there is a corroborating report in the hadeeth of Ibn ‘Abbaas which we will quote below.

This hadeeth clearly indicates that it was permissible to kill that woman because she used to insult the Prophet (peace and blessings of Allaah be upon him).
Abu Dawood (4361) narrated from Ibn ‘Abbaas that a blind man had a freed concubine (umm walad) who used to insult the Prophet (peace and blessings of Allaah be upon him) and say bad things about him. He told her not to do that but she did not stop, and he rebuked her but she did not heed him. One night, when she started to say bad things about the Prophet (peace and blessings of Allaah be upon him) and insult him, he took a short sword or dagger, put it on her belly and pressed it and killed her. The following morning that was mentioned to the Messenger of Allaah (peace and blessings of Allaah be upon him). He called the people together and said, “I adjure by Allah the man who has done this action and I adjure him by my right over him that he should stand up.” The blind man stood up and said, “O Messenger of Allaah, I am the one who did it; she used to insult you and say bad things about you. I forbade her, but she did not stop, and I rebuked her, but she did not give up her habit. I have two sons like pearls from her, and she was kind to me. Last night she began to insult you and say bad things about you. So I took a dagger, put it on her belly and pressed it till I killed her.” Thereupon the Prophet (peace and blessings of Allaah be upon him) said: “Bear witness, there is no blood money due for her.”
(Classed as saheeh by al-Albaani in Saheeh Abi Dawood, 3655)

It seems that this woman was a kaafir, not a Muslim, for a Muslim could never do such an evil action. If she was a Muslim she would have become an apostate by this action, in which case it would not have been permissible for her master to keep her; in that case it would not have been good enough if he were to keep her and simply rebuke her.

Al-Nasaa’i narrated (4071) that Abu Barzah al-Aslami said: A man spoke harshly to Abu Bakr al-Siddeeq and I said, ‘Shall I kill him?’ He rebuked me and said, ‘That is not for anyone after the Messenger of Allaah (peace and blessings of Allaah be upon him) .’” (Saheeh al-Nasaa’i, 3795)

It may be noted from this that the Prophet (peace and blessings of Allaah be upon him) had the right to kill whoever insulted him and spoke harshly to him, and that included both Muslims and kaafirs.

The second issue is: if a person who insulted the Prophet (peace and blessings of Allaah be upon him) repents, should his repentance be accepted or not? 

The scholars are agreed that if such a person repents sincerely and regrets what he has done, this repentance will benefit him on the Day of Resurrection and Allaah will forgive him.
But they differed as to whether his repentance should be accepted in this world and whether that means he is no longer subject to the sentence of execution.
Maalik and Ahmad were of the view that it should not be accepted, and that he should be killed even if he has repented.
They quoted as evidence the Sunnah and proper understanding of the ahaadeeth:
In the Sunnah, Abu Dawood (2683) narrated that Sa’d ibn Abi Waqqaas said: “On the Day of the Conquest of Makkah, the Messenger of Allaah (peace and blessings of Allaah be upon him) granted safety to the people except for four men and two women, and he named them, and Ibn Abi Sarh… As for Ibn Abi Sarh, he hid with ‘Uthmaan ibn ‘Affaan, and when the Messenger of Allaah (peace and blessings of Allaah be upon him) called the people to give their allegiance to him, he brought him to stand before the Messenger of Allaah (peace and blessings of Allaah be upon him). He said, “O Prophet of Allaah, accept the allegiance of ‘Abd-Allaah.” He raised his head and looked at him three times, refusing him, then he accepted his allegiance after the third time. Then he turned to his companions and said: “Was there not among you any smart man who could have got up and killed this person when he saw me refusing to give him my hand and accept his allegiance?” They said, “We do not know what is in your heart, O Messenger of Allaah. Why did you not gesture to us with your eyes?” He said, “It is not befitting for a Prophet to betray a person with a gesture of his eyes.”
(Classed as saheeh by al-Albaani in Saheeh Abi Dawood, 2334)

This clearly indicates that in a case such as this apostate who had insulted the Prophet (S), it is not obligatory to accept his repentance, rather it is permissible to kill him even if he comes repentant.

‘Abd-Allaah ibn Sa’d was one of those who used to write down the Revelation, then he apostatized and claimed that he used to add whatever he wanted to the Revelation. This was a lie and a fabrication against the Prophet (peace and blessings of Allaah be upon him), and it was a kind of insult. Then he became Muslim again and was a good Muslim, may Allaah be pleased with him.
 Al-Saarim 115.

With regard to proper understanding of the ahaadeeth:
They said that insulting the Prophet (peace and blessings of Allaah be upon him) has to do with two rights, the right of Allah and the right of a human being. With regard to the right of Allah, this is obvious, because it is casting aspersions upon His Message, His Book and His Religion. As for the right of a human being, this is also obvious, because it is like trying to slander the Prophet (peace and blessings of Allaah be upon him) by this insult. In a case which involves both the rights of Allaah and the rights of a human being, the rights of the human beings are not dropped when the person repents, as in the case of the punishment for banditry, because if the bandit has killed someone, that means that he must be executed and crucified. But if he repents before he is caught, then the right of Allaah over him, that he should be executed and crucified, no longer applies, but the rights of other humans with regard to qisaas (retaliatory punishment) still stand. The same applies in this case. If the one who insulted the Prophet (peace and blessings of Allaah be upon him) repents, then the rights of Allaah no longer apply, but there remains the right of the Messenger of Allaah (peace and blessings of Allaah be upon him), which still stand despite his repentance.

If it is said, “Can we not forgive him, because during his lifetime the Prophet (peace and blessings of Allaah be upon him) forgave many of those who had insulted him and he did not execute them?”
The answer is:
The Prophet (peace and blessings of Allaah be upon him) sometimes chose to forgive those who had insulted him, and sometimes he ordered that they should be executed, if that served a greater purpose. But now his forgiveness is impossible because he is dead, so the execution of the one who insults him remains the right of Allaah, His Messenger and the believers, and the one who deserves to be executed cannot be let off, so the punishment must be carried out.
Al-Saarim al-Maslool, 2/438

Insulting the Prophet (peace and blessings of Allaah be upon him) is one of the worst of forbidden actions, and it constitutes kufr and apostasy from Islam, according to scholarly consensus, whether done seriously or in jest. The one who does that is to be executed even if he repents and whether he is a Muslim or a kaafir. If he repents sincerely and regrets what he has done, this repentance will benefit him on the Day of Resurrection and Allaah will forgive him.

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) wrote a valuable book on this matter, entitled al-Saarim al-Maslool ‘ala Shaatim al-Rasool  which every believer should read, especially in these times when a lot of hypocrites and heretics dare to insult the Messenger (peace and blessings of Allaah be upon him) because they see that the Muslims are careless and feel little protective jealousy towards their religion and their Prophet, and they do not implement the shar’i punishment which would deter these people and their ilk from committing this act of blatant kufr.

And Allaah knows best. May Allaah send blessings and peace upon our Prophet Muhammad and all his family and companions.

The Seven under the Shade of Allah

 The Prophet S.A.W said:

There are seven whom Allah will shade in His Shade on the Day when there is no shade except His Shade: a just ruler; a youth who grew up in the worship of Allah, the Mighty and Majestic; a man whose heart is attached to the mosques; two men who love each other for Allah's sake, meeting for that and parting upon that; a man who is called by a woman of beauty and position [for illegal intercourse], but be says: 'I fear Allah', a man who gives in charity and hides it, such that his left hand does not know what his right hand gives in charity; and a man who remembered Allah in private and so his eyes shed tears.'
 Narrated by Abu Hurairah & collected in Sahih al-Bukhari (english trans.) vol.1, p.356, no.629 & Sahih Muslim english trans.) vol.2, p.493, no.2248

In this beautiful Hadith , the Prophet S.A.W spoke about small acts of worship which result in such a huge reward: shade on the Day when there will be no shade except His Shade. This may not seem like much at first but then reflect upon the following Hadith :

'On the Day of Resurrection, the sun would draw so close to the people that there would be left a distance of only one mile. The people will be submerged in perspiration according to their deeds, some up to their ankles, some up to their knees, some up to the waist and some would have the bridle of perspiration and, while saying this, the Messenger of Allah put his hand towards his mouth.'
Narrated by al Miqdad ibn Aswad & collected in Sahih Muslim (eng. trans) vol.4, p.1487-8, no. 6852}.
And in another Hadith , some will be submerged in sweat seventy arm-lengths in the earth.
Narrated by Abu Hurairah and collected in Sahih al-Bukhari (eng. trans.) vol.8, p.353, no.539) and Muslim (eng. trans.) vol.4, p.l487, no.6851

So who would want more then, on this Day, than to be under the Shade and protection of Allah Azza wa Jal. Let us examine now the characteristics and virtues of these seven categories of people who will be worthy of such an exalted position on the Day of Gathering.

1. 'A Just Ruler...'
The concept of Justice in Islam is very important and it is something which the Muslim - Ruler and the ruled - must apply in all matters without exception. Justice means to give each the right he deserves: Muslim or non-Muslim, relative or stranger, friend or enemy. Allah says:

'...And do not let hatred cause you to act unjustly, that is nearer to piety [Surah al-Ma'idah (5):8].

Unfortunately, even if we admit this in theory, we quickly forget it in practice. So we find that when we speak about our friends and loved ones, we praise them beyond reason and when we speak about those whom we hold difference with, we can find no good in them and we just capitalise on their bad points. This is far removed from the justice which Allah loves and gives great reward for, as mentioned in the following Hadith : 'The doers of justice will be on thrones of light at Allah's Right Hand - and both of Allah's Hands are Right Hands"- those who were just in their Ruling, with their families and in all that over which they were given authority.

The Prophet assigning to Abdullah ibn Mas'ud the open spaces in Medina between the dwellings and palm gardens of the Ansar, and when the Banu Abd ibn Zuhrah said, "Remove from us the son of Umm Abd (Ibn Mas'ud),"replying, "Why then did Allah send me. Allah does not bless a people among whom a weak man is not given his right." Baghawi transmitted it in Sharh as-Sunnah. Sunan at-Tirmidhi no.3003

The concept of justice is most important for the Ruler, since he is in charge of his people and the primary disposer of justice in the land. For this reason, the Ruler is given special mention as one of the seven who will be honoured with Allah's Shade.
Justice is a bedrock of every successful nation, society and civilisation. Justice, especially when given to the poor and downtrodden, creates an atmosphere of secure, peaceful coexistence in which not only the people, but the society itself prospers for the good of humankind.

2 'A youth who grew up in the worship of Allah...'
Indeed, it is a great blessing from Allah for a youth to be guided towards worship and be befriended by the righteous, since it is in youth that a person is most vulnerable to the temptations of life and liable to drift away from the Islamic Path. This becomes apparent when we look at society around us and we see that most of the worldly distractions, such as music, games, clubs, fashion etc. are all specifically targeted at the young. 'You're only young once!' they are told, which is why many Muslims nowadays waste their youth thinking that they will pray, wear hijaab and go on Hajj, etc. when they are old, as if they have a guarantee of longevity from Allah! How well we would do to heed the Prophet's advice when he said:

'Take benefit of five before five: your youth before your old age, your health before your sickness, your wealth before your poverty, your free time before you are preoccupied and your life before your death.'
Sahih - Narrated by Ibn Abbas & collected in al-Haakim & others. Authenticated by Shaykh 'Ali ibn 'Abdul Hamid in Forty Hadith of the Call and the Caller.

3. 'A man whose heart is attached to the mosques...'
There is great encouragement in the Sunnah for men to pray in the mosques and the reward associated with it is tremendous. Not only does it make the person eligible for Allah's Shade on the day of Judgement, but,

'he does not take a step towards the mosque except that because of it, he is raised by one rank and one sin is removed from him. Then when he prays, the Angels do not cease supplicating for him [for] as long as he remains at his place of Prayer [sayings]: O Allah send blessings upon him, O Allah have mercy upon him...' Narrated by Abu Hurairah & collected in Sahih al-Bukhari (eng. trans.) vol. 1 p.352 no.620).

4. 'Two men who love each other for Allah's sake, meeting for that and parting upon that....'
Having mutual love for the sake of Allah is one of the great doors leading to the good of the Hereafter and a cause of tasting the sweetness of Iman in this world. Loving one another for Allah's sake means that the Muslim does not love another except for the correctness of his Deen. So it does not matter what the person looks like, what he wears, how rich or poor he is, where he comes from, or what the colour of his skin is - perhaps you dislike everything about him, but you love him for his Iman: this is loving for Allah's sake.

'Allah, the Mighty and Magnificent says:

'Those who have mutual love for the sake of My Glory will have pillars of light and will be envied the Prophets and martyrs.' Sahih - Collected in Sunan at-Tirmidhi & Musnad Ahmad (5/336-7).

Subhan Allah! Imagine being envied by Allah's chosen Messengers and those who were slain in His Path! Such is the reward of those who love one another for Allah's sake.

5. 'A man who is called by a woman of beauty and position but he says: 'I fear Allah...'
This world is full of temptations which lead to burning in the Fire and amongst them is that which comes from women. Many a man has led his soul into destruction on account of the lure of a woman which is why the Prophet warned his Ummah specifically about this. He said,

'The world is sweet and green and verily Allahis going to install you as successors upon it in order to see how you act. So avoid the allurement of women: verily the first trial for the Children of Israa'eel was caused by women.' Narrated by Abu Sa'id al-Khudri & collected in Sahih Muslim (eng. trans.) vol.4, p.1432, no.6606

The most important provision which we need to protect ourselves from this and all other temptations in life is the fear (khawf) of Allah. This fact is alluded to in the following Qur'anic Aayah:

'And as for him who feared standing before his Lord and restrained himself from impure evil desires, verily Paradise will be his abode.' [Surah an-Nazi'at (79):40 1].

6. 'A man who gives in charity and hides it, such that his left hand does not know what his right hand gives in charity...'
This describes the type of person who goes to great lengths to protect himself from ar-Riya. Ar-Riya means to do deeds in order to earn the praise and recognition of people. This sin destroys all the benefits that lie in righteous deeds and brings on a serious punishment for the one who commits it. It is particularly dangerous because it is in man's nature to desire and enjoy the praise of others. Thus, great care has to be token to ensure that one's intentions begin and remain pure whenever good actions (such as charity) are being done. Not like what we see today where we have mosque notice boards announcing who gave what to whom, why and when! Allah warns:

'O you who believe! Do not render vain your charity by reminders of your generosity or by injury, like him who spends his wealth to be seen of men and he does not believe in Allah nor in the Last Day.' [al-Baqarah (2):264].
May Allah preserve us from this.

7. '...A man who remembered Allahin private and so his eyes shed tears.'
Our noble Prophet informed us:

'If you knew what l knew, you would laugh little and weep much.'
Narrated by Abu Hurairah and Anas & collected in Sahih al-Bukhari (eng. trans.) vol.8, p.326-327, nos.492 and 493.

Crying is not a sissy thing to do. The Prophet, who was the best of all creation, would weep as would all of his Companions. Tears are a genuine expression of fear of Allah's Punishment and of our sincere love and awe of Him. But how often do we remember Allah in seclusion and are then moved to tears? How much do we laugh and how little do we weep? The Prophet said,

'There is nothing more beloved to Allah than two drops and two marks: A tear shed due to fear of Allah, and a drop of blood spilled in the path of Allah. And as for the two marks, then a mark caused in the path of Allah, and a mark caused by fulfilling one of the duties made obligatory by Allah..
Hasan - collected by at-Tirmidhi and al-Mishkat (3837).

Alhamdulillah, through these seven types of people mentioned in the Hadith , we have been given clear signposts of the way to attain Allah's pleasure and satisfaction. So dear brothers and sisters in Iman, devote yourself to being one amongst those seven, for indeed fortunate will be those who are granted Allah 's Shade on the Day when there will be no shade but His.