الثلاثاء، 7 مارس 2017

Provisiones para el más allá 02 - Español - Ibn Qaim Al-Jawziah

to worship Me.

Global Quran Memorization Center - IOU - GQMC
"And I did not create the jinn and mankind except to worship Me."[Qur'aan 51:56]

given that much in charity

Narrated Anas bin Malik:
The Prophet (ﷺ)  said, "If any Muslim plants any plant and a human being or an animal eats of it, he will be rewarded as if he had given that much in charity."
 حَدَّثَنَا أَبُو الْوَلِيدِ، حَدَّثَنَا أَبُو عَوَانَةَ، عَنْ قَتَادَةَ، عَنْ أَنَسِ بْنِ مَالِكٍ، عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ ‏ "‏ مَا مِنْ مُسْلِمٍ غَرَسَ غَرْسًا فَأَكَلَ مِنْهُ إِنْسَانٌ أَوْ دَابَّةٌ إِلاَّ كَانَ لَهُ صَدَقَةً ‏"‏‏.‏
Reference : Sahih al-Bukhari 6012

commandment

ربما تحتوي الصورة على: ‏‏نص‏‏

Jesus (pbuh) was a god incarnate, for their Eternal Salvation... !!

People take the AMBIGUOUS verses from the Bible and go on to prove that Jesus (pbuh) was a god incarnate, for their Eternal Salvation... !!
God is not going to play with our Eternal future like this.
Let's observe some of the excerpts on the verses from Bible that clearly deny Jesus (pbuh) divinity.
If you weigh all the verses, there are more verses to deny that Jesus was God.
And if that was salvation...Jesus would have explicitly declared I am God worship me !!
(1) Nobody has seen Father (God), when people were seeing right into his face....
Jesus even went to say, "even I haven't seen God" !!
Imagine God telling you having not seen his own self, or it's as good as telling I don't know myself !!
(2)Jesus said I don't know when the Hour will come, only the God knows it.
Imagine God having no knowledge of the last day of the Judgement, is it not enough to understand something is fishy about this naive God ??
and that God in the heavens is real one !!
And Jesus did say, Father(God) is greater than I.
(3) Jesus prayed to God in heaven, he used to fall on his face and worship him..
(4) when ever Jesus wanted something, he used to say, wait I will pray and come...
(5) Jesus said I can't do anything on my own, what I see I judge.
(6) Jesus said I have not come to destroy the laws of the earlier prophet and hence Clearly monotheism is Entact.
Recall the 10 commandments given to Moses, God is ONE God, alone worthy of worship..
(7) Bible says God does not change his mind, so don't you see here the complete method of salvation got changed, if Jesus becomes the God incarnate.... By whom??
Was it not Paul??
(8) so simple , what was the purpose of Prophets sent earlier??
Just to remind people to worship ONE God alone. Rather than to claim to be God ?!
Great prophets like Jacob, David, Abraham, John, Lot, Noah, Moses all came to convey the very same message that God is 1 , worship HIM alone to get the salvation, to enter the Paradise keep the commandments...
(9) Why don't we take Jesus word as they are ?! Rather try to interpret it as Paul says....
... It's matter of salvation our Eternal Success , please let's not play with it.
Jesus said if u want to enter the Paradise keep the commandments, Paul said just have faith... Jesus says do it in action...
"I will follow my master Jesus rather than any false prophet as Paul."
(10) Jesus even said be careful from Fake prophets in wolf's clothing...
Jesus is coming back to show and rectify Christian priests , that he is not the lord of xtianity rather a prophet sent to Israel.
May God Almighty guide the entire humanity to Truth, Righteousness and make the path of Paradise easy for all of us.
Amen !!

How to differentiate between a trial and a punishment?

Islamic Online University

BIDDAT KE MUTALLIK DEEN KA EK USOOL

Muslim prayer ritual can reduce lower back pain: International Journal | The Siasat Daily

The Enemies of Islam will NEVER Be PLEASED with YOU - Shadeed Muhammad

●|● অপরকে মন্দ নামে ডাকবেন না ●|●


●|● অপরকে মন্দ নামে ডাকবেন না ●|●
একে অপরকে মন্দ নামে ডাকবেন না। একে অন্যকে কোন মন্দ নাম দিবেন না। এই মটু! কেমন আছো? হেই চেপটা মুখো! অথবা যে নামেই ডাকেন না কেন?আপনি হয়তো বলবেন, '' না না… সে কিছু মনে করে নি। আমরা ঠিক আছি। সে একদমই কিছু মনে করে না। তুমি কিছু মনে করোনি, তাই না?'' তারপর সে বললো,'' হ্যাঁ অবশ্যই কোন সমস্যা নেই।'' কিন্তু আসলে সে ঠিক নেই। সে আসলে মনে মনে কষ্ট পেয়েছে । একদল মেয়ে একসাথে গল্প করছে। ''এই তুমি অনেক খাটো, আর এটা খুবই কিউট।'' নিশ্চই মেয়েটির আপনার তাকে খাটো বলাটা পছন্দ হয়নি, যদিও আপনি তাকে এর জন্য আকর্ষণীয় বলেছেন।
যদিও সে এখন হয়তো কিছু বলেনি…আপনার বন্ধুও হয়তো এখন কিছু বলছে না... কিন্তু এমন একটি দিন আসবে... শেষ বিচারের দিন... যেদিন সবাই ভালো কাজের জন্য মরিয়া হয়ে উঠবে। এবং আপনি যদি তাদের সাথে কোন অপরাধ করে থাকেন, তাহলে তার ক্ষতিপূরণ হিসেবে তারা আপনার ভালো কাজগুলো নিয়ে নিতে পারবে। তারা হয়তো এখন সংগ্রহ করবে না, কিন্তু শেষ বিচারের দিন ঠিকই সংগ্রহ করবে।
খেয়াল করুন। বিশেষ করে বন্ধুমহলে, একে অপরকে অবজ্ঞামূলক নামে ডাকবেন না। যদিও সেই নামের অর্থ নোংরা না হয়, যদি তারা সে নাম পছন্দ না করে, তবে সেই নামে তাদের ডাকবেন না । আমি অনেক ভ্রমন করি। একবার একজনের সাথে দেখা হয়, যার পারস্পরিক সম্পর্কের সীমারেখার ব্যাপারে যথেষ্ট সম্মান ছিল না। লোকটির সাথে আমার একদমই পরিচয় ছিল না। ''হেই নমি, কেমন আছো?'' আমি বললাম, ''দুঃখিত!'' তিনি বললেন, ''আমি তোমাকে নমি বলে ডাকতে পারি, তাই না?'' আমি বললাম, ''জ্বি না। আমার মা আমাকে নু'মান বলে ডাকেন। আমি আশা করি আপনিও আমাকে নু'মান বলে ডাকবেন! যদি কেউ আমাকে তাদের ইচ্ছা মত ডাকতে চান, তাহলে শুধু আমার বাবা মা পারেন তা করতে এবং আপনি পারেন না।'' আমি বলিনি, ঠিক আছে। আমি এটা পছন্দ করি না। যদি এটা আমার পছন্দ না হয়, আমার উচিত তাকে এখনই বলা, তা না হলে হয়তো আমাকে শেষ বিচারের দিন বলতে হবে। এখনি ঠিক করুন। যদি কেউ আপনাকে মন্দ নাম ধরে ডাকে, তাকে এক্ষুণি শুধরে দিন। যদি আপনি কাউকে মন্দ নামে ডাকেন, তাহলে এখনই তা বন্ধ করুন। ''একে অপরকে মন্দ নামে ডেকো না''। সূরা হুজুরাত ১১।
আর উপসংহার হচ্ছে بِئْسَ الِاسْمُ الْفُسُوقُ بَعْدَ الْإِيمَانِ যে ঈমান আনার পরও বিকৃত শব্দ ব্যবহার করা তা কতই না ভয়াবহ! আল হুজুরাত। "ইস্মুল ফুসুক "এর অর্থ কি? কারো প্রতি অবমাননাকর একটি শব্দ উচ্চারন করাও একজন ঈমানদার ব্যক্তির জন্য খুবই ভয়াবহ। অন্যভাবে বলা যেতে পারে, একজনের মুখে অপবিত্র শব্দ ও হৃদয়ে বিশ্বাস কখনো একসাথে থাকতে পারে না। আপনার হৃদয়ে আল্লাহর প্রতি বিশ্বাস, যা সৌন্দর্যমণ্ডিত করা হয়েছে (وَزَيَّنَهُ فِي قُلُوبِكُمْ) সেটা এবং মুখে কলুষিত শব্দ একসাথে থাকতে পারে না। যদি সেই চার অক্ষরের অপবিত্র শব্দ ব্যবহারে আপনার নিয়ন্ত্রণ না থাকে, তাহলে এটি আপনার কোন সাধারণ সমস্যা নয়, এটি আপনার একটি ধর্মীয় ও নৈতিক সমস্যা। সেই একই আয়াত থেকে অন্যভাবে বলা যেতে পারে, কীভাবে আপনি একজন ঈমানদার ব্যক্তির প্রতি কোন বাজে শব্দ ব্যবহার করতে পারেন! যার ঈমান আছে তার জন্য কোন অপবিত্র শব্দ আপনি ব্যবহার করতে পারেন না। অপবিত্র শব্দ কোন মুসলিমের জন্যই নয়। যে সকল মানুষ এগুলো ছাড়তে পারে না, যারা অনুশোচনা করে না, তারাই প্রকৃত খারাপ কাজ করে। তারাই ভুল পথের অনুসারী।
-- উস্তাদ নুমান আলী খান।

Brief overview of the madhhab of Imam Abu Haneefah

Brief overview of the madhhab of Imam Abu Haneefah
We hope that you could give us a brief overview of Imam Abu Haneefah and his madhhab, because I hear some people criticizing this madhhab because he relies too much on qiyaas (analogy) and ra’y (opinion).
===============
Praise be to Allaah.
 Imam Abu Haneefah is the great faqeeh and scholar of Iraq, Abu Haneefah al-Nu’maan ibn Thaabit al-Taymi al-Kufi. He was born in the year 80 AH, during the lifetime of some of the younger Sahaabah and saw Anas ibn Maalik when he came to them in Kufa. He narrated from ‘Ata’ ibn Abi Rabaah, who was his greatest Shaykh, and from al-Shu’bi and many others.
He was concerned with seeking reports and he traveled for that purpose. With regard to fiqh and examining and analyzing reports, he was the ultimate and people depended on him in that, as Imam al-Dhahabi said: “It would take two volumes to tell the story of his life, may Allaah be pleased with him and have mercy on him.”
He was an imam who was eloquent and well spoken. His student Abu Yoosuf described him as follows: “He was the most well-spoken of the people and the most clear in expressing himself. He was pious and very protective with regard to transgression of the sacred limits of Allaah. He was offered worldly gains and a great deal of wealth, but he turned his back on it. He was whipped to force him to accept the position of judge or controller of the bayt al-maal (treasury of the Islamic state) but he refused.
Many people narrated reports from him, and he died as a martyr of dropsy in 150 AH at the age of seventy. (Siyar A’laam al-Nubala’, 6/390-403; Usool al-Deen ‘inda al-Imam Abu Haneefah, p. 63).
The Hanafi madhhab is one of the four well-known madhhabs, and it was the first of the fiqhi madhhabs. It was said that “The people are dependent on Abu Haneefah with regard to fiqh.” The origin of the Hanafi madhhab and all the other madhhabs is that these four imams – I mean Abu Haneefah, Maalik, al-Shaafa’i and Ahmad – made the effort to understand the evidence of the Qur’aan and Sunnah, and they issued fatwas to people based on the evidence that had reached them. Then the followers of these imams took their fatwas and conveyed them and issued other fatwas based on them, and derived principles from them, and they set out guidelines for understanding the texts and reaching conclusions. Thus the fiqhi madhhab was formed, and the Hanafi, Shaafa’i, Maaliki and Hanbali madhhabs, and other madhhabs such as those of al-Awzaa’i and Sufyaan, but these latter madhhabs were not destined to continue.
As you can see, what these schools of fiqh are based on is following the Qur’aan and Sunnah.
With regard to the ra’y and qiyaas adopted by Imam Abu Haneefah, what this means is not opinion based on whims and desires, rather it is an opinion based on the evidence, or analogies, or following the general principles of sharee’ah. The salaf used to describe ijtihaad in difficult issues as ra’y (lit. opinion). Many of them used to say when commenting on a verse of the Book of Allaah, “This is my opinion (my ijtihaad) concerning it,” but that does not refer to opinion based on whims and desires, as stated above.
Imam Abu Haneefah followed ra’y and qiyaas a great deal in matters other than hudood punishments, expiations and other shar’i issues, and the reason for that is that he had fewer ahaadeeth at his disposal than other imams, because he came before the other imams and was very strict about accepting ahaadeeth, as false reports were so widespread in Iraq at that time and there was a great deal of tribulation.
It should be noted that not all the opinions and views of the Hanafi madhhab that is named after Imam Abu Haneefah are the words of Abu Haneefah himself, or can be correctly attributed to him. Many of those views go against what Imam Abu Haneefah himself said, but they were regarded as part of his madhhab because they were worked out according to the guidelines of the madhhab which is derived from the other texts of the imam. Similarly the Hanafi madhhab may adopt the view of a student of the imam such as Abu Yoosuf and Muhammad, and it also includes the ijtihaad of students of the imam, which subsequently became part of the madhhab. This does not apply only to the madhhab of Abu Haneefah, rather the same may be said of all the well-known madhhabs.
If it is said: If the four madhhabs are based on the Qur’aan and Sunnah, why do we find differences of opinion between them on matters of fiqh?
The answer is: Each imam issued fatwas on the basis of the evidence that reached him. A hadeeth may have reached Imam Maalik on the basis of which he issued fatwas, that did not reach Abu Haneefah, so he issued fatwas stating something different, and vice versa. Similarly a hadeeth may have reached Abu Haneefah with a saheeh isnaad so he issued fatwas on that basis, and the same hadeeth may have reached Imam al-Shaafa’i with a different isnaad that was da’eef (weak), so he did not issue fatwas based on it, or he may have issued a fatwa saying something that went against the hadeeth based on the conclusion he reached. This is why differences arose among the scholars, but ultimately the point of reference is the Qur’aan and Sunnah.
In fact, Imam Abu Haneefah and other imams followed the texts of the Qur’aan and Sunnah, even if some of their fatwas were not based on that, the reason being that all four imams stated that if a hadeeth was saheeh, then that was their madhhab, that is what they followed, on what they based their fatwas and from what they derived their evidence.
Imam Abu Haneefah said: “If the hadeeth is saheeh then that is my madhhab.” And he said: “It is not permissible for anyone to follow what we say if they do not know where we got it from.” According to another report he said: “It is haraam for the one who does not know my evidence to issue a fatwa based on my words.” And according to another report he added: “We are human, we may say something today and retract it tomorrow.” And he said: “If I say something that goes against the Book of Allaah or the report of the Messenger (peace and blessings of Allaah be upon him), then ignore what I say.”
Imam Maalik (may Allaah have mercy on him) said: “I am only human, sometimes I make mistakes and sometimes I get things right. Look at my opinion and whatever is in accordance with the Qur’aan and Sunnah, take it, and whatever is not in accordance with the Qur’aan and Sunnah, ignore it.” And he said: “There is no one after the Prophet (peace and blessings of Allaah be upon him) whose words cannot be taken or left, apart from the Prophet (peace and blessings of Allaah be upon him).”
Imam al-Shaafa’i (may Allaah have mercy on him) said: “There is no one who will not be unaware of some of the Sunnah of the Messenger of Allaah (peace and blessings of Allaah be upon him). Whatever I say or whatever guidelines I establish, if there is a report from the Messenger of Allaah (peace and blessings of Allaah be upon him) which is different to what I said, then what matters is what the Messenger of Allaah (peace and blessings of Allaah be upon him) said, and that is my opinion.”
Imam Ahmad said: “Do not follow me blindly and do not follow Maalik or al-Shaafa’i or al-Awzaa’i or al-Thawri blindly. Learn from where they learned.” And he said: “The opinion of al-Awzaa’i and the opinion of Maalik and the opinion of Abu Haneefah are all mere conjecture and it is all the same to me. Rather evidence is to be found in the reports – i.e., in the shar’i evidence.”
This is a brief look at Imam Abu Haneefah (may Allaah have mercy on him) and his madhhab. In conclusion, the Muslim cannot but acknowledge the status and position of these imams, but that should not lead us to give precedence to their views over the Book of Allaah and the saheeh reports from the Messenger of Allaah (peace and blessings of Allaah be upon him), because in principle we should follow the Qur’aan and Sunnah and not the opinions of men; any man’s opinion may be taken or left, except the Messenger of Allaah (peace and blessings of Allaah be upon him),as Imam Maalik (may Allaah have mercy on him) said.
For more information please see questions no. 5523, 13189, 23280, 21420.
See also al-Madkhal ila Diraasat al-madaaris wa’l-Madhaahib al-Fiqhiyyah by ‘Umar al-Ashqar.

**Venha conhecer o Islam **


**Venha conhecer o Islam **
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Tamim Ibn Aus contou que o Profeta ﷺ disse a ele e a outras pessoas:
 “A religião é lealdade”. Então lhe perguntaram: “Para com quem? ” Disse: “Para com Deus, Seu livro, Seu Mensageiro, para com os líderes muçulmanos, e para o grupo dos muçulmanos em geral”.
(Bukhari e Muslim)

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Science & Faith - “The more I study science the more I believe in God.” (Albert Einstein, as cited in Holt 1997).
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از عدل خداوند این است که غالبا کار بنده در این دنیا بر همان حالتی به پایان می‌رسد که بر اساس آن زندگی کرده‌اند.

از عدل خداوند این است که غالبا کار بنده در این دنیا بر همان حالتی به پایان می‌رسد که بر اساس آن زندگی کرده‌اند.
بنابراین هر کس در زندگی خود به ذکر و نماز و صدقات و روزه مشغول بوده، زندگی‌اش نیز با کارهای نیک به پایان می‌رسد، و هر کس از عمل خیر روی گرداند، ترس از این است که بر همان حالتی از دنیا برود که به آن خو کرده است...
برای همین تفاوت بزرگ است که صالحان پیش از مرگ خود را برای آن آماده می‌کردند، حتی برخی از آنان آخرین نفس‌ها و واپسین لحظه‌های عمر خود را صرف توشه گرفتن برای آخرت و  بالا بردن درجات خود نزد خداوند می‌کردند...
- دکتر محمد العریفی

تعليق

How should a man’s hair be cut?

How should a man’s hair be cut?
I have a question does a muslim man have to cut his hair a specific way for example does all his hair have to be one lentgh?
Praise be to Allaah.
Shaykh Muhammad ibn Ibraaheem was asked about that and he said:
With regard to hair, the Prophet’s guidance is either to leave it all alone or to remove all of it. He did not shave part of it and leave part of it.
What some Muslims do, which is to shave part of the head and leave part, is the qaza’ (tuft) which was forbidden by the Prophet (peace and blessings of Allaah be upon him). This may take several forms:
1- Shaving some parts of the head and leaving others
2- Shaving the sides of the head and leaving the middle
3- Shaving the middle and leaving the sides
4- Shaving the front and leaving the back
5- Shaving the back and leaving the front
6- Shaving one side and leaving the other
The fact that these types are haraam is indicated by the report in al-Saheehayn from Ibn ‘Umar (may Allaah be pleased with him) who said, “The Messenger of Allaah (peace and blessings of Allaah be upon him) forbade qaza’, i.e., shaving parts of a boy’s hair and leaving other parts.” And it was narrated from him (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) saw a boy who had some of his hair shaved and some left; he forbade them from doing that and said: “Shave it all or leave it all.” And it was narrated from ‘Umar (may Allaah be pleased with him) in a marfoo’ report (i.e., attributed to the Prophet (peace and blessings of Allaah be upon him)): “Shaving the back of the head, unless it is for the purpose of cupping, is the act of the Magians.” In Sunan Abi Dawood it is narrated that Anas ibn Maalik (may Allah be pleased with him) saw a boy with his head shaved, leaving two braids or long locks, and he said, “Shave these or cut them, for this is the style of the Jews.” Al-Marwadhi said, “I asked Abu ‘Abd-Allaah (i.e., Ahmad ibn Hanbal) about shaving the back of the head, and he said, “That is what the Magians do, and whoever imitates a people is one of them.”
Fataawa al-Mar’ah al-Muslimah, 2/510