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A Most Beautiful Hadith Among All The Beautiful Ahadith
July 16, 2008, 1:14 pm
Filed under: A Most Beautiful Hadith Among All The Beautiful Ahadith

A Most Beautiful Hadith Among All The Beautiful Ahadith


What Prophet Muhammad SAW answered
when asked about this life and the Hereafter
Khalid ibn al Walîd narrated the following hadith:A Bedouin came one day to the Prophet and said to him, ‘O, Messenger of Allah! I’ve come to ask you a few questions about the affairs of this Life and the Here After.’

– Ask what you wish.

Q: I’d like to be the most learned of men.
A: Fear Allah, and you will be the most learned of men.

Q: I wish to be the richest man in the world.
A: Be contented, and you will be the richest man in the world.

Q: I’d like to be the most just man.
A: Desire for others what you desire for yourself, and you will be the most just of men.

Q: I want to be the best of men.
A: Do good to others and you will be the best of men.

Q: I wish to be the most favored by Allah.
A: Engage much in Allah’s praise, and you will be most favored by Him.

Q: I’d like to complete my faith.
A: If you have good manners you will complete your faith

Q: I wish to be among those who do good.
A: Adore Allah as if you see Him. If you don ‘t see Him, He seeth you. In this way you will be among those who do good.

Q: I wish to be obedient to Allah.
A: If you observe Allah’s commands you will be obedient.

Q: I’d like to be free from all sins.
A: Bathe yourself from impurities and you will be free from all sins.

Q: I’d like to be raised on the Day of Judgement in the light.
A: Don’t wrong yourself or any other creature, and you will be raised on the Day of Judgement in the light.

Q: I’d like Allah to bestow His mercy on me.
A: If you have mercy on yourself and others, Allah will grant you mercy on the Day of Judgement.

Q: I’d like my sins to be very few.
A: If you seek the forgiveness Allah as much as you can, your sins will be very few.

Q: I’d like to be the most honorable man.
A: If you do not complain to any fellow creature, you will be the most honorable of men.

Q: I’d like to be the strongest of men.
A: If you put your trust in Allah, you will be the strongest of men.

Q: I’d like to enlarge my provision.
A: If you keep yourself pure, Allah will enlarge your provision.

Q: I’d like to be loved by Allah and His messenger.
A: If you love what Allah and Him messenger love, you will be among their beloved ones.

Q: I wish to be safe from Allah’s wrath on the Day of Judgement.
A: If you do not loose your temper with any of your fellow creatures, you will be safe from the wrath of Allah on the Day of Judgement.

Q: I’d like my prayers to be responded.
A: If you avoid forbidden actions, your prayers will he responded.

Q: I’d like Allah not to disgrace me on the Day of Judgement.
A: If you guard your chastity, Allah will not disgrace you on the Day of Judgement.

Q: I’d like Allah to provide me with a protective covering on the Day of Judgement.
A: Do not uncover your fellow creatures faults, and Allah will provide you with a covering protection on the Day of Judgement.

Q: What will save me from sins?
A: Tears, humility and illness.

Q: What are the best deeds in the eyes of Allah?
A: Gentle manners, modesty and patience.

Q: What are the worst evils in the eyes of Allah?
A: Hot temper and miserliness.

Q: What assuages the wrath of Allah in this life and in the Hereafter?
A: Concealed charity and kindness to relatives.

Q: What extinguishes hell’s fires on the Day of Judgement?
A: Patience in adversity and misfortunes.

Related by Imam Ahmad ibn Hanbal



Anger is against Islamic Teachings
July 5, 2008, 1:55 pm
Filed under: Anger is against Islamic Teachings

Albetano, an ancient Roman philosopher, is recorded as having said: ‘The angry man always thinks he can do more than he can.’

When a man is intoxicated with alcohol, he is not in control of himself. He may even go so far as to bang his head on a stone, unmindful of the fact that it may not be the stone that breaks but his own head. This is because, in his besotted state, he wrongly gauges his own abilities and proceeds to do things, which can have unfavourable consequences.

The same is true of the angry man. In a towering rage, a man is not in control of himself. He overestimates his own capabilities, as a result of which he involves himself in activities, which are beyond his powers of control. He realizes his foolishness only when his temper has cooled. But, by that time, the wrong step has been taken and destruction has followed in its wake. It is now too late for regrets: he is unable to save himself from his own wrong action.

In India, one very glaring example of such misjudgment becomes evident in the ongoing conflict between the Muslims and the police. It repeatedly happens that, for some reason or the other, Muslims became enraged with the police, and then they clash with them. This invariably results in the Muslims coming to grief. The reason that the clash takes place at all is that, because the Muslims became so irate, they do not stop to compare their own strength with that of the armed constabulary. If they were to think about the situation coolly, they would make a true estimate of their own strength, and that in itself would be enough to prevent them from clashing with the police. Anger blinds them to the reality of their own weakness, they start fighting with forces superior to their own, and the result is that they—the Muslims—are the sufferers.

The moral of this is that one should never do anything of any importance when in an angry mood. Steps to counter adversaries should be taken only after all anger has subsided. This will mean fewer setbacks and more successes in life.

Confrontation is against Islamic Teachings
July 5, 2008, 1:46 pm
Filed under: Confrontation is against Islamic Teachings

If you happen to be in an open field when it starts to rain, you hasten to find shelter. This is not cowardice, this is realism. Similarly, when there is an earthquake, you immediately leave your home for an open space. This too is not defeatism, but an acknowledgement of the reality of nature. Where some difficulty arises between man and nature, the solution to the problem lies only in acknowledgment, not in confrontation.

The system of rains and earthquakes is part of the scheme of God. Man cannot change this. Man only has it in his power to devise strategies to save himself from harm. The only way to do so is to adopt the principle of avoidance and save himself from extinction. That is why in heavy rain you head for a sheltered place, while during an earthquake, you rush for the fields.

Patience and avoidance are not signs of cowardice or a defeatist mentality. They are simply realistic approaches. This is necessary because the Creator has given man freedom for the purpose of putting him to the test. Man sometimes makes the right use, sometimes the wrong use of his freedom. Even if you start fighting everyone, you cannot snatch away their freedom, as this freedom is given them by the very Creator of the universe. Efforts to deprive others of their freedom are futile and will result only in your own suffering.

In such a state of affairs there is only one possible attitude. And that is known as patience. That is, even when faced with bitterness and unpleasantness from others, you must continue your life’s journey by avoidance.

You should never feel that it is only up to others to practice patience and avoid friction. Patience and avoidance of strife are the social duties of everyone without exception. It should never be forgotten that while patience makes its possible to continue with life’s journey, impatience will ultimately prevent you from reaching your chosen destination.

Huzayfah relates a tradition that the Prophet once advised, “It is not proper for any Muslim to disgrace himself.” People enquired as to how someone might disgrace himself? The Prophet replied, “By challenging an evil he is not competent to fight with.” (Musnad, Imam Ahmad ibn Hanbal, 4/405)

This Hadith of the Prophet reveals an important principle of Islam, that whenever, in a composite society, an evil or unpleasant situation arises, it is not prudent for the law-abiding man to have an impulsive confrontation with wrong-doers. Instead, he should decide pragmatically as to which of two options would be appropriate.

One is that he should see whether he has enough strength to fight the miscreants and compel them to desist from their wrongdoing. If so, he must fight with great determination so that the trouble is eradicated and social upliftment becomes possible.

The second option is to make a cool and realistic assessment of the comparative strength of the two sides and if it is found that the odds are too great for any favourable result to be achieved through confrontation or that a disadvantage which initially had been insignificant could turn into a major setback, it will become necessary to adopt the policy of patience and tolerance, and avoid any confrontation with the wicked.

The policy of avoidance does not mean cowardice. It simply means refraining from wasting time and energy in a futile conflict. By following this course, one gains the respite to prepare oneself adequately for future action. It provides the opportunity to become so strong and dominant that no one would dare do any harm to one. In the event of attempted injustice, there would be enough accumulated force to effectively repulse any wrong-doer.

The approach of patience, tolerance and avoidance is undoubtedly one of the most important principles of Islam. (8.SS/9.95)

Avoidance of friction is one of the most important principles of Islam. Such avoidance means refraining from retaliation on occasions of complaint and dissension.

By temperament, all men and women differ from one another in many ways. Everyone has experienced the disagreeable situations, arising from such differences. In social life, be it inside or outside the home, it is but natural that unpleasantness should occur from time to time. This is unavoidable.

Now whenever any negative situation arises one way of dealing with it is a head-on clash, i.e. an attempt to solve the problem by direct confrontation. Such attempts are abortive as they only aggravate the problem. In no way will they improve matters.

Islam tells us that on such occasions we should adopt the policy of avoidance. That is, instead of behaving violently and fighting, we should opt for the course of tolerance and forbearance; instead of combating violence with violence, we should adopt the policy of avoidance; remaining united in spite of differences.

According to Islam, it is not only a point of social behaviour but an act meriting great reward. Living with people, and observing their principles are acts which would deserve a reward in normal circumstances, but when one continues to be well-behaved in spite of differences and grudges, by curbing negative sentiments, then the reward is increased manifold. Those who sedulously avoid friction will be counted by God among the possessors of a superior character.

For the human character to retain its superiority there must be staunch and unceasing adherence to the principle of avoidance.

Witr Prayer, its Time and Ruling
July 2, 2008, 2:30 pm
Filed under: its Time and Ruling, Witr Prayer

Chapter 205
Witr Prayer, its Time and Ruling

1132. `Ali (bin Abu Talib) (May Allah be pleased with him) reported: The Witr prayer is not obligatory as the prescribed Salat (prayers), but the Messenger of Allah (PBUH) observed it as his regular practice (Sunnah). He (PBUH) said, “Allah is Witr (single, odd) and loves what is Witr. So perform Witr prayer. O followers of Qur’an, observe Witr (prayer).”
[At-Tirmidhi and Abu Dawud].

Commentary:Witr” literally means odd number. “Allah is Witr” means He is One in Attributes and Actions and has no equal. Witr prayer is also called Witr for the reason that it is performed in one, three, five and seven Rak`ah. It is not permissible to perform it in an even number, like two, four, six, eight etc. Thus, we learn from this Hadith that Witr is not Fard and Wajib but Sunnah Mu’akkadah (compulsory). But it would not be correct to show any slackness in performing them to this reason because every Muslim should do his level best to follow the Sunnah of the Prophet (PBUH).

1133. `Aishah (May Allah be pleased with her) reported: The Messenger of Allah (PBUH) observed Witr prayer in every part of night at the beginning, middle and at the last part. He (PBUH), however, would finish his Witr prayer before dawn.
[Al-Bukhari and Muslim].

Commentary: This Hadith tells us the timing of Witr prayer. Its earliest time is soon after `Isha’ prayer and its time is just before dawn.

1134. Ibn `Umar (May Allah be pleased with them) reported: The Prophet (PBUH) said, “Make Witr prayer the last of your Salat at night.”
[Al-Bukhari and Muslim].

Commentary: Some `Ulama’ are of the opinion that after performing the Witr prayer, it is not permissible to perform any other Nawafil prayers because the Prophet (PBUH) ordered to make it the last Salat. But Imam An-Nawawi and some other scholars have interpreted it as “desirable” rather than an order, because we do find instances in which the Prophet (PBUH) performed two Rak`ah Nafl prayer in the sitting position after Witr prayer. It is, therefore, better to go by this Hadith. But if someone wants to perform two Rak`ah Nafl prayer after Witr, prayer it is permissible.

1135. Abu Sa`id Al-Khudri (May Allah be pleased with him) reported: The Prophet (PBUH) said, “Perform Witr prayer before dawn.”

1136.`Aishah (May Allah be pleased with her) reported: The Prophet (PBUH) used to perform his voluntary prayer at night (i.e., Tahajjud prayer) while she was sleeping in front of him; and when the Witr prayer was yet to be observed, he would awaken her to perform her Witr prayer.

Commentary: This Hadith makes the following three points:

1.It is permissible to pray with someone sleeping in front of us.

2.It is desirable to awaken one’s own family members for Nafl prayer.

3.One can perform, Witr prayer before Fajr prayer.

1137. Ibn `Umar (May Allah be pleased with them) reported: The Prophet (PBUH) said, “Hasten to perform the Witr prayer before dawn.”
[Abu Dawud and At-Tirmidhi].

1138. Jabir (May Allah be pleased with him)reported: The Messenger of Allah (PBUH) said, “He who apprehends that he may not get up in the later part of the night, should observe the Witr prayer in the first part of it; and he who is certain to get up in the last part of it, he should observe Witr at the end of the night, because Salat at the end of the night is attended (by the angels), and that is better.”

Commentary: If a person is confident that he will get up to perform Witr prayer before dawn, it is better for him to perform it in the late hours of the night; otherwise, it will be well to do so after `Isha’ prayer.

Punishments of Missing Salat
July 2, 2008, 2:21 pm
Filed under: Punishments of Missing Salat


Rasulullah (Sallallaho Alaihi Wassallam) is reported to have said, “A person neglecting his Salaah (even though he makes it up later) shall remain in Jahannam for a period of one huqb. A Huqb is equal to eighty years of three hundred and sixty days each, and a day in Akhirah shall equal one thousand years of this world.” Huqb literally means a very long time; in most Ahadith it is explained as being eighty years as given above.

Abu al-Layth al-Samarqandi is responsible for the Hadith in which Rasulullah (Sallallaho Alaihi Wassallam) is reported to have said, “The name of a person who neglects even a single obligatory Salaah intentionally is written on the gate of Jahannam, which he must enter.”

Ibn Abbas (Radiallaho Anho) narrates that once Rasulullah (Sallallaho Alaihi Wassallam) said, “Ask Allah (Subhanahu wa Taala) to cause not anyone of us to be an unfortunate penniless.” He then said: “Do you know who is an unfortunate penniless?” At the request of the Sahabah he explained to them, saying, “An unfortunate penniless is he who neglects his Salaah. In Islam there is nothing for him.” In another Hadith it is said, “Allah (Subhanahu wa Taala) will not care a bit for the person who has been neglecting Salaah intentionally and for him shall be an awful punishment.

Special Rewards for the worshipper(ie. performer of salaat) of Rasulullah(sallallahu alaiyhi wassallam’s) Ummat
1. Ka’b (R.A.) says that he saw in the Taurat that Allah Ta’ala said to Musa (AS): ‘O Musa! For the two rakaats of Fajr prayer that the Ummah of Muhammad (sallallahu alaiyhi wassallam) will perform, We will forgive all their sins of the whole day and night and enter them into the fort of Our security. 0 Musa! For each of the four rakaats of Zuhr, which the Ummah of Muhammad (sallallahu alaiyhi wassallam) will perform, the reward is separate. For the first rakaat, the reward is forgiveness of sins, for the second rakaat, the reward is that his good deeds will be made heavy on the Day of Judgement, for the third rakaat, the reward is the angels making Du’a for their forgiveness and asking My mercy for them; for the fourth rakaat, the reward is the opening of the doors of Heaven and the Hoors (damsels) of Paradise looking at them. 0 Musa, when Our last Prophet and his Ummat will pray the four rakaats of Asr salat, there will be no angel on earth and heaven who will not pray for their forgiveness. And We will not punish those for whom the angels pray for forgiveness. 0 Musa, when Our last Prophet’s Ummat will pray the three Rakats at the time of Maghrib, then the doors of the heavens will be opened, and We will fulfill whatever they will ask . O Musa, the four rakaats of Isha are better than all the earth’s kingdoms and wealth. After performing this salat, they will be as purified of their sins, as a new born baby.’
2. Once Isa (AS) was walking along the bank of a river, when he saw a white bird rolling in the mud until its body was covered with mud. Then the bird came out and washed itself in the river and became clean as before. And the bird did this five times. Looking at this, Isa (AS) was surprised and began wondering why the bird behaved so strangely.
Jibreel (AS) came and said: ‘O Isa! This bird was shown to you so you may understand the example of the worshippers of Muhammad (sallallahu alaiyhi wassallam)’s Ummat. This mud is their sins. And this river is their salat. And rolling in the mud is the example of their committing sins. Here they committed sins, and there they performed salat, and all their sins were washed away.’
3. The Prophet (sallallahu alaiyhi wassallam) said: ‘if there is a brook running in front of someone’s house, and if he bathes in it five times everyday, will there be any dirt left on his body?’ Then he said that this is the example of the five times salat, by virtue of which Allah T’ala removes the dirt of His servant’s sins.’ [Tirmizi]
4. It was “Autumn” and the Prophet (sallallahu alaiyhi wassallam) went towards the jungle. He held 2 branches of a tree and shook them. The leaves began to fall to the ground. At this, he addressed Abu Zar (R.A.) and: ‘ 0 Abu Zar! When my Ummati performs salat with the intention that his Lord may be pleased with him, his sins fall from him just as these leaves are falling from this tree.’
5. The Prophet (sallallahu alaiyhi wassallam) said: ‘The one who performed two rakaats of salat in such a way that his attention was in the salat, then in return, Allah forgives all his previous sins.’ [Mishkat]
6. The Prophet (sallallahu alaiyhi wassallam) is reported to have said: ‘One day I saw my Lord in His best form. He said to me: ‘O Muhammad! What are the Highest Angels discussing about?’ I said: ‘O Allah! You know full well (i.e. I have no knowledge).’ At this, Allah Ta’ala placed His Hand of power between my shoulders, and I felt its solacing coolness in my chest, and after this, I gained the (necessary) knowledge of the entire universe.’ As Allah says: Wa kadhalika Nuri lbrahima Malakutas-Samawati wal Ardi Waliyakuna Minal-Mu’qinin. [Surah An’am : 75]
Translation: ‘And thus did We show Ibrahim the power and the laws of the heavens and the earth, that he might have certitude.’
Then, after giving me this knowledge, Allah again asked me: ‘Do you know what the High Chief angels are discussing?’ I said: ‘They are conversing about the deeds that cause the shedding away of sins. The sins are shed away by sitting in the masjid and doing zikr after salat, by sitting in the masjid waiting for the next salat, by walking to the masjid to perform salat with Jama’at, and by performing proper Wudu (i.e. fulfilling all the Sunnahs and Mustahabs of Wudu) in the condition of sickness or cold weather, and whoever did these acts, will live a blessed life, and will die a blessed death, and will be as pure of his sins as a new born baby.’ [Mishkat. Vol. 1]
7. The Prophet (sallallahu alaiyhi wassallam) is reported to have said. ‘(When you wake up,) you kindle the fire (of your sins), and keep burning it until, when you perform the Fajr salat, the fire gets extinguished. From Fajr to Zuhr, you rekindle and flame the fire of your sins and keep burning in it. But when you perform the Zuhr salat, the fire becomes cool. Then from Zuhr to Asr, you rekindle the fire for yourselves, and you do the acts that cause you to burn in it, and then the Asr salat again cools it. Then from Asr to Maghrib, you kindle the fire of your sins, and the fire wants to destroy you, but the Maghrib salat extinguishes it. In this way, you kindle the fire from Maghrib to Isha, but when you perform the Isha salat, the fire gets extinguished, and you go to sleep being pure from sins. Then, in the condition of sleep, no sin is recorded for you, until you wake up.’ [Targhib Manzari]
8. Abu Mas’ud Ansari (R.A.) relates that the Prophet (sallallahu alaiyhi wassallam) said: ‘On the approach of the time of every Salat, Allah Ta’ala appoints an angel who proclaims: ‘Arise, 0 people! and extinguish the fire that you have (by committing sins) kindled to bum yourselves.’ So, the worshippers rise up, make their Wudu and perform their salat, due to which their sins are forgiven. For those who ignore Allah’s Orders, i.e. those who do not get up to pray, their sins stay on their heads, and in this condition, they remain deprived of Allah’s forgiveness. So they stay as they were, i.e. they do not attempt to get out and purify themselves from the quicksand and misfortune of their sins.’       [Kanzul A’mal]
9. The Prophet (sallallahu alaiyhi wassallam) is reported to have said: ‘Perform the five times salat, fast during Ramadan, give zakat from your wealth, follow the true scholars of Deen, then enter your Lord’s Paradise.’    [Mishkat]
10. Ibn Mas’ud (R.A.) relates that the piece of earth where salat is performed, feels proud over the earth that surrounds it, and its happiness knows no bounds, and then the limit of its happiness travels through the seven earths. [Kanzul A’mal]
11. Sahib-e-Zawajir Makki (R.A) says that whenever someone offers a good Salat at its earliest time, then immediately this salat, becoming Nur (light), passes beyond the sky, reaches close to the ‘Arsh of Allah, and from that time until the Day of Judgment, it makes Du’a of forgiveness for the worshipper, and addresses him as follows: ‘May Allah Ta’ala safeguard you as you have safeguarded me.’  [Zawajir Makki]
12. Imam She’rani (R.A.) says that when a Muslim performs salat, provided Allah Ta’ala accepts it, then from the Nur of this salat, an angel is created, whose only duty is to perform salat until the Day of Judgement, so that the reward of the angel’s salat is constantly credited to the Muslim’s account.    [Lataif Al-Munan]
13. The Prophet (sallallahu alaiyhi wassallam) is reported to have said that whoever performs the four rakaats before and after the Zuhr salat with constancy, Allah Ta’ala makes the fire of Hell haram (forbidden) for him. [Mishkat, p. 104; Tirmizi, Abu Da’ud, Nisai, Ibn Majah]
14. The Prophet (sallallahu alaiyhi wassallam) is reported to have said that after the worshipper prays the four rakaats of Zuhr salat, the doors of heaven are opened, i.e. the salat becomes accepted by Allah, and the cause of its acceptance comes down on the worshipper as rays of mercy.    [Mishkat, p. 104]
15. The Prophet (sallallahu alaiyhi wassallam) is reported to have said that there are 360 joints in a human body. Man should give charity for each of those joints. The Companions (R.A.) asked: ‘O Prophet of Allah Who has the ability to give so much charity?’ The Prophet replied: ‘To clean any filth or dirt in the Masjid, or remove some harmful object from the road, is also charity. If you do not find something which would be a charity equivalent to the 360 joints, then the two Rakats of Ishraq Salat will be enough for you.’ (Mishkat; Abu Da’ud p. 115)
16, The Prophet (sallallahu alaiyhi wassallam) is reported to have said that whoever prayed twelve rakaats at the time of Chasht, then Allah will, as reward, prepare a palace of gold for him in Paradise.   [Mishkat, Tirmizi, Ibn Majah]
17. The Prophet (sallallahu alaiyhi wassallam) is reported to have said that whoever, after finishing Fajr salat, kept sitting at the place of prayer, and prayed the Ishraq salat before getting up from there, provided he did not engage in any worldly act or conversation during that time, and instead, remained in Allah’s Zikr (remembrance), then all his sins are forgiven, even if they are as much as the foarn of the ocean. [Abu Da’ud] The scholars have written that during this time, the person should take care to sit facing the Qiblah. Sheikh Shahabuddin Soharwardi (R.A.) used to say that the action whose reward is obtained right away in this world, is that a person, after Fajr salat, facing Qiblah, does Zikr of Allah until Ishraq. After a few days the person will gain inner spiritual light (Nuraniyat).
18. The Prophet (sallallahu alaiyhi wassallam) is reported to have said that the person who, from morning to evening, goes towards the Masjid to perform salat, every time he goes to the Masjid, Allah Ta’ala prepares the Paradise for his welcome. [Mishkat]
19. The Prophet (sallallahu alaiyhi wassallam) is reported to have said that there are seven people who will be under Allah’s shade on the Day of Judgment, when there will be no other shade besides His. The first is the just ruler. The second is the young person who spent his youth in the worship of Allah. The third are two people who loved each other only for Allah’s sake, who gathered together for Allah’s pleasure, and who separated for Allah’s pleasure. The fourth is the worshipper who came out of the Masjid after performing his Salat, but his heart was still in the masjid, waiting for the next salat. Then he went back to the masjid at its proper time, and performed the next salat with Jama’at. Fifth is the person who, in privacy, was engaged in Allah’s zikr, and, while in zikr, tears would come out of his eyes. Sixth is the youth who was invited to sin by a beautiful girl of noble family, but he refused because of fear of Allah. Seventh is the person who, for the sake of Allah, gave of his wealth in such a way that his left hand did not know what the right hand gave. [Mishkat). Keeping under His shade means that Allah will keep the person safe from the difficulties of the Day of Judgment, and will give him a place under His special Mercy i.e. under His Arsh.
20. During his time Danial (AS), while praising the salat of the Ummat of Muhammad (sallallahu alaiyhi wassallam), said: ‘That Ummat will perform such salats that if the people of Nuh (AS) had performed them, they would certainly not have perished in the flood, and if the people of Hud (AS) had prayed like that, they would never have perished by the furious wind.’ What Danial (AS) meant was that, even though the people who perished were unbelievers, had they prayed like that, at least in this world they would not have perished. This is because these salats have such a quality that whosoever is constant in them, even if he is an unbeliever, will not be subjected to such worldly punishments. Of course, in the Hereafter, the salat of the unbeliever will be of no benefit to him. [Ruhul Bayan]
(Excerpt taken from “MY SALAAT” by Hazrat Moulana Muhammad Idris Ansari Saheb; translated by Dr. Imtiaz Kamal Madani Saheb)

Mercy Of Allah
June 27, 2008, 11:53 am
Filed under: Mercy Of Allah

Rasoolullah sallallahu alayhi wasallam has said, ‘
Allah Ta’aalaa stretches out His Hand at night so that He Tray forgive the one who has sinned during the day And He stretches out His Hand during the day so that He may forgive the one who has sinned during the night… (Muslim)

Allah spreads His Hands out from Maghrib till Fajr and says, ‘O the one who was sinning during the day, come to my door and ask for forgiveness, I am ready to forgive you.’ And then from Fajr till Maghrib, He spreads His Hands out again, and says, ‘O the one who was committing sins at night! Come, come to my door, bow down before me, weep and ask for forgiveness, just say, ‘O My Rabb! Forgive me! (And I will forgive you).’
In another Hadeeth Rasoolullah sallallahu alayhi wasallam said,
The one who repents from sins is like the one who has no sin. (Bayhaqi)

Let us turn to Allah Ta’aalaa now Whose Mercy is descending at this moment.
Let us make a firm resolution to adopt Taqwaa – to abstain from all sins, major and minor.
Inshaa’allah, if we adopt Taqwaa, restrain our Nafs, restrain our unlawful desires, then Allah Ta’aalaa will let us fulfill all our desires in Jannah. May Allah Ta’aalaa give us the tawfeeq to follow His Commands. Aameen