Reciprocity in Life

وَإِذَا حُيِّيتُم بِتَحِيَّةٍ فَحَيُّوا بِأَحْسَنَ مِنْهَا أَوْ رُدُّوهَا ۗ إِنَّ اللَّهَ كَانَ عَلَىٰ كُلِّ شَيْءٍ حَسِيبًا – 4:86

“And when you are greeted with a greeting, greet [in return] with one better than it or [at least] return it [in a like manner]. Indeed, Allah is ever, over all things, an Accountant.”

An obligation

But then again, it’s the thoughts that matter, not the actual monetary value of the gift.

In my case, I can buy any expensive stuff that I want, but I do appreciate the little gestures better. It’s the thoughts that matter guys.

It just mean that you , CARE. So, guys, remember to reciprocate (if possible, better than what you receive)

Hint: Doesn’t have to be only with respect with gift, but also in other aspect of life. Be it greetings, manners, etc.

Inspiration from Ayat-ayat cinta 1.

Be Like The Bee

My notes on a beautiful lecture by Nouman Ali Khan.

The lecture start with a reference to verse 10 from Surah Al-Mulk.

وَقَالُوا لَوْ كُنَّا نَسْمَعُ أَوْ نَعْقِلُ مَا كُنَّا فِي أَصْحَابِ السَّعِيرِ – 67:10

“And they will say, “If only we had been listening or reasoning, we would not be among the companions of the Blaze.”

Therefore, in learning this verse, we need to listen (obey and comply) with all the guidance we received and act with open mind. Although we might err at times, again, we need to return to the right way as soon as possible.

Be a thinker, for example, when we see an event, a wonder of nature, we need to reflect and think. Think about the glory and wonder of Allah’s creation. By doing so, we shall have better appreciation and consideration to those and that around us. And maybe then we will be more appreciative of our environment.

Among the creation in Quran which Allah told us to think about are the honey bees, bees even received Wahyu (revelation) directly from Allah. Which makes them, special.

What’s with the bees?

Photo by slon_dot_pics on Pexels.com

وَأَوْحَىٰ رَبُّكَ إِلَى النَّحْلِ أَنِ اتَّخِذِي مِنَ الْجِبَالِ بُيُوتًا وَمِنَ الشَّجَرِ وَمِمَّا يَعْرِشُونَ – 16:68

“And your Lord inspired to the bee, “Take for yourself among the mountains, houses, and among the trees and [in] that which they construct.”


ثُمَّ كُلِي مِن كُلِّ الثَّمَرَاتِ فَاسْلُكِي سُبُلَ رَبِّكِ ذُلُلًا ۚ يَخْرُجُ مِن بُطُونِهَا شَرَابٌ مُّخْتَلِفٌ أَلْوَانُهُ فِيهِ شِفَاءٌ لِّلنَّاسِ ۗ إِنَّ فِي ذَٰلِكَ لَآيَةً لِّقَوْمٍ يَتَفَكَّرُونَ – 16:69

“Then eat from all the fruits and follow the ways of your Lord laid down [for you].” There emerges from their bellies a drink, varying in colors, in which there is healing for people. Indeed in that is a sign for a people who give thought. “

Allah made a point to mentioned that Allah directly command the bees to where it will built it’s home. Inclusive of the buildings which we build. That’s the reason why bee farming is possible.

Listening here referring to listening / reasoning with intend, about the revelation and the signs all around us.

When Rasullullah mentioned Bees

Let us reflect upon the following beautiful hadith, narrated by Imam Ahmad on the authority of Abdullah Ibn Amr.

قال رسول الله ﷺ : و الذي نَفْسُ مُحَمَّدٍ بِيَدِهِ إِنَّ مَثَلَ المؤمِنِ كَمَثَلِ النَّحْلَةِ أَكَلَتْ طَيِّبَاً و وَضَعَتْ طَيِّبَاً و وَقَعَتْ فَلَمْ تَكْسِرْ و لَمْ تُفْسِدْ

The Messenger of Allah ﷺ said: “By the One in whose hand is the soul of Muhammad, the believer is like a bee which eats that which is pure and wholesome and lays that which is pure and wholesome. When it lands on something it does not break or ruin it.”

The bee only eats from flowers which are tayyib (pure and wholesome). It is not attracted to repulsive things, unlike other insects. Likewise the believer only eats that which is pure and wholesome.

The bee lays or excretes honey which is also tayyib. Likewise only that which is good and wholesome comes forth from the believer, whether it be his words, his intentions or his actions.

The bee is light and nimble and does not break the flowers upon which it lands, nor does it ruin them. Likewise the believer is gentle in his dealings with the creation and does not harm or ruin any human or animal or plant.

In Summary

Here are among the lessons which we can learn from the bees

  • Eat clean and wholesome. Meaning make sure that your income are ‘clean’ (halal) and beneficial. So, no junk foods which will be harmful to your body.
  • Give more benefits to yourself, family, community, organization etc compare to that of you received. So, deliver more than what you’re expected to. Basically, a rallying call to be excellent in everything we do.
  • Never harm others. Be a ‘healing’ presence.
  • We need to be a people of thoughts and reflection.
  • We need to live our life in accordance to Allah’s ways.
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(Qur’an) Surah Al-Kahfi

AMALKAN 10 AYAT AWAL DAN 10 AYAT AKHIR DARIPADA SURAH AL-KAHFI SEBAGAI BENTENG DARIPADA FITNAH DAJJAL.

1) Hafaz 10 ayat awal Surah al-Kahfi.

Diriwayatkan daripada Abu Darda’ radhiallahu anhu, dia berkata bahawa Nabi sollallahu alaihi wa sallam bersabda :

مَنْ حَفِظَ عَشْرَ آيَاتٍ مِنْ أَوَّلِ سُورَةِ الْكَهْفِ عُصِمَ مِنَ الدَّجَّالِ

“Barangsiapa menghafaz sepuluh ayat daripada awal Surah al-Kahfi, nescaya akan dipelihara daripada (fitnah) dajjal.”(Riwayat Muslim, Abu Daud dan al-Nasaei dalam Sunan Kubra).

Diriwayatkan daripada al-Nawwas bin Sam‘an radhiallahu anhu, dia berkata bahawa Rasulullah sollallahualaihi wa sallam bersabda :

فَمَنْ أَدْرَكَهُ مِنْكُمْ، فَلْيَقْرَأْ عَلَيْهِ فَوَاتِحَ سُورَةِ الْكَهْفِ

“Barangsiapa di antara kamu mendapati zamannya (dajjal), maka bacakan ke atasnya pendahuluan (awal) Surah al-Kahfi.”(Riwayat Muslim, Abu Daud, al-Tirmizi dan al-Nasaei dalam Sunan Kubra).

2) Baca 10 ayat akhir Surah al-Kahfi.

Diriwayatkan daripada Abu Darda’ radhiallahu anhu, dia berkata bahawa Nabi sollallahu alaihi wa sallam bersabda :

مَنْ قَرَأَ عَشْرَ آيَاتٍ مِنْ آخِرِ الْكَهْفِ، عُصِمَ مِنْ فِتْنَةِ الدَّجَّالِ

“Barangsiapa membaca sepuluh ayat daripada akhir Surah al-Kahfi, nescaya akan dipelihara daripada fitnah dajjal.”(Riwayat Ibn Hibban dan Ahmad).

Diriwayatkan daripada Abu Sa‘id al-Khudri radhiallahu anhu, dia berkata, Nabi sollallahu alaihi wa sallam bersabda :

وَمَنْ قَرَأَ عَشْرَ آيَاتٍ مِنْ آخِرِهَا،ثُمَّ خَرَجَ الدَّجَّالُ لَمْ يُسَلِّطْ عَلَيْهِ

“Barangsiapa yang membaca sepuluh ayat daripada akhirnya (Surah al-Kahfi), kemudian dajjal keluar, nescaya ia (dajjal) tidak akan dapat menguasainya (pembaca).”(Riwayat al-Hakim, al-Tabarani dalam al-Awsat dan al-Nasaei dalam Sunan Kubra. Ia dinilai sahih oleh Imam al-Hakim atas syarat Imam Muslim dan dipersetujui oleh Imam al-Zahabi).

Imam al-Nawawi berkata :

“Dikatakan sebab yang demikian itu adalah kerana di awal surahnya terkandung perkara-perkara yang menakjubkan dan tanda-tanda kekuasaan Allah Taala. Justeru, sesiapa yang mentadabburkannya, nescaya dia tidak akan terkena fitnah dajjal. Begitu juga yang terdapat pada 10 ayat terakhir Surah al-Kahfi;

أَفَحَسِبَ الَّذِينَ كَفَرُوا أَنْ يَتَّخِذُوا عِبَادِي مِنْ دُونِي أَوْلِيَاءَ

“Maka apakah orang-orang kafir menyangka bahawa mereka (dapat) mengambil (hamba-hamba Ku menjadi penolong selain Aku)”(Surah al-Kahfi : 102).”

Mudah-mudahan kita terpelihara daripada fitnah dajjal tersebut.

اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ عَذَابِ جَهَنَّمَ، وَمِنْ عَذَابِ الْقَبْرِ، وَمِنْ فِتْنَةِ الْمَحْيَا وَالْمَمَاتِ، وَمِنْ شَرِّ فِتْنَةِ الْمَسِيحِ الدَّجَّالِ

“Ya Allah, sesungguhnya aku berlindung kepada-Mu daripada azab kubur, daripada azab neraka Jahannam, daripada fitnah kehidupan dan setelah mati serta daripada kejahatan fitnah al-masih al-dajjal.”(Riwayat Muslim).

PERINGATAN:

a) Menurut pengiraan ulama Hijazi (Madani Awwal, Madani Akhir dan Makki), sepuluh ayat terakhir ini bermula dari ayat:

وَعَرَضْنَا جَهَنَّمَ يَوْمَئِذٍ لِلْكَافِرِينَ عَرْضًا
(Surah al-Kahfi ayat 100).

b) Menurut pengiraan ulama Syami (Dimasyqi dan Himsi) dan Iraqi (Basri dan Kufi) pula, sepuluh ayat terakhir ini bermula dari ayat:

الَّذِينَ كَانَتْ أَعْيُنُهُمْ فِي غِطَاءٍ عَنْ ذِكْرِي وَكَانُوا لَا يَسْتَطِيعُونَ سَمْعًا
(Surah al-Kahfi ayat 101).

Justeru, saya berpandangan bahawa adalah lebih cermat pendapat yang pertama (Hijazi) di atas diamalkan demi untuk meraikan perbezaan kiraan 10 ayat terakhir Surah al-Kahfi ini. Sekaligus, kedua-dua perbezaan ini dapat dirangkumkan


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(Hukum) Menulis Ayat Qur’an dengan Tulisan Rumi

assalamu’alaikum

apakah hukum menulis ayat quran dengan tulisan rumi?

Jawapan kami;

Ulama Mazhab Syafi’i berbeza pandangan tentang hukum menulis al-Quran dengan tulisan selain Arab.

Menurut pendapat Imam al-Zarkasyi dan Syeikh Syihab al-Ramli, menulis al-Quran dengan tulisan selain Arab hukumnya adalah harus bertujuan untuk membantu pembaca yang bukan Arab agar dapat menyebut kalimah al-Quran dengan sebutan Arab. Hal ini kerana, penulisan itu menunjukkan kepada lafaznya yang berbahasa Arab dan tiada padanya sebarang perubahan bagi al-Quran.

Justeru, pendapat inilah yang telah dipegang oleh sebahagian ulama mutaakkhirin seperti Syeikh Ibn Qasim al-‘Abbadi, Syeikh Ali al-Syabramallisi, Syeikh al-Qalyubi, Syeikh al-Birmawi, Syeikh Sulaiman al-Bujairimi, Syeikh Sulaiman al-Jamal dan Syeikh al-Syarwani.

Sehubungan itu, haram menyentuh dan membawanya ketika berhadas sekalipun ditulis dengan tulisan selain Arab.

Manakala ikut pendapat Imam al-Nawawi, Imam al-Suyuti dan Syeikh Ibn Hajar, hukumnya menulis al-Quran dengan tulisan selain Arab adalah haram. Hal ini kerana, tulisan tersebut dikira sebagai suatu campur tangan dalam lafaz al-Quran yang mu’jiz (seni bahasa yang hebat tidak terkalah) sehingga boleh menyebabkan berlaku al-tahaddi (suatu cubaan mencabar al-Quran).

Justeru, pendapat inilah yang telah dipilih oleh Muzakarah Fatwa Kebangsaan Bagi Hal Ehwal Ugama Islam Malaysia Kali Ke-24 yang bersidang pada 5-6 Jun 1989 dan Muzakarah Jawatankuasa Fatwa Negeri Sembilan Bil. 07/2016-1437H, iaitu haram menulis al-Quran dengan tulisan selain Arab kecuali untuk tujuan menarik orang membaca al-Quran dan tujuan pembelajaran (تعليم) dalam jangka masa sementara. Namun, tulisan itu mestilah berpandukan penulisan akademik (petikan/phrasa) yang menggunakan tanda transliterasi al-Quran yang betul serta mengikut kaedah yang standard. Selain itu, teks/nas al-Quran juga hendaklah disertakan.
اليسع
Wallahu a’lam.

Koleksi Q&A Ustaz Alyasak
https://t.me/Q_A_Us_Alyasak_channel


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(Story) The Noble Quran

I am a poor man on a journey,

THE NOBLE QURAN

One year, when al-Asma’i was on his way to perform hajj, a bedouin carrying a large sword and a long spear confronted him. It was quite obvious that he was a highway robber. He came near al-Asma’i and instead of fleeing or attempting to escape, al-Asma’i drew nearer to him. He extended greetings of peace to the robber. The latter responded and then asked, “Where are you from?”

“I am a poor man on a journey,” was al-Asma’i’s reply.

“Do you have anything with you?” asked the robber. 

“Yes, I have with me the Quran,” answered al-Asma’i.

“And what is the Quran?” asked the robber.

“It is the speech of Allah ‘Azza wa Jall,” said al-Asma’i.

“And does Allah have speech?”

“Yes,” replied al-Asma’i.

“Then let me hear some of His speech,” said the robber.

Al-Asma’i recited the following verse:

وَفِي السَّمَاء رِزْقُكُمْ وَمَا تُوعَدُونَ

And in the heaven is your provision, and that which you are promised

[adh-Dhaariyaat : 22]

When the robber heard these words, he began to cry, and threw down his sword and spear, and said, “Perish the highway robber, who seeks sustenence on the Earth, when it is really in the heavens!”

Al-Asma’i was very much pleased to see the quick transformation of the robber. On the following year, when al-Asma’i went to perform Hajj again, he saw the former robber- whose face now had the signs of faith written on it- clinging to the curtain of the Kaa’ba. It was late in the night and he was saying, “O my Lord, the eyes are sleeping and every loved one is with his beloved. The gates of all kings are now closed, but Your gate is open to those who ask of You. Would that I knew whether You accepted this night of worship from me…” 


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(Reminder) Be fair and not biased

“And whenever you give your word (i.e., judge between men or give evidence), say the truth…” [al-An’aam 6:152]

Being fair and not being biased when correcting those who make mistakes

Allah says (interpretation of the meanings):

“And whenever you give your word (i.e., judge between men or give evidence), say the truth…” [al-An’aam 6:152]

“… and when you judge between men, you [should] judge with justice…” [al-Nisa’ 4:58]

The fact that Usaamah ibn Zayd was the beloved of the Prophet (peace and blessings of Allaah be upon him) and the son of his beloved [Zayd] did not stop the Prophet (peace and blessings of Allaah be upon him) from rebuking him most sternly when he tried to intercede regarding one of the punishments (hudood) prescribed by Allaah. ‘Aa’ishah (may Allaah be pleased with her) reported that Quraysh were concerned about a woman who stole at the time of the Prophet (peace and blessings of Allaah be upon him), at the time of the Conquest of Makkah.

They said, ‘Who will speak to the Messenger of Allaah (peace and blessings of Allaah be upon him) about her? Who will dare to do this other than Usaamah ibn Zayd, the beloved of the Messenger of Allah (peace and blessings of Allaah be upon him)?’

She was brought to the Messenger of Allaah (peace and blessings of Allaah be upon him), and Usaamah ibn Zayd spoke to him concerning her. The face of the Messenger of Allaah (peace and blessings of Allaah be upon him) changed colour and he said:

‘Are you interceding concerning one of the punishments prescribed by Allaah?’

Usaamah said to him, ‘Pray for forgiveness for me, O Messenger of Allaah.’

When evening came, the Messenger of Allaah (peace and blessings of Allaah be upon him) stood up and addressed the people. He praised Allaah as He deserves to be praised, then he said:

‘The people who came before you were destroyed because if one of their nobles stole, they would let him go, but if one of the weak among them stole, they would carry out the punishment on him. By the One in Whose hand is my soul, if Faatimah the daughter of Muhammad were to steal, I would cut off her hand.’

Then he ordered that the woman who had stolen should have her hand cut off.”

(The hadith was reported by al-Bukhaari and Muslim; this version was narrated by Muslim, no. 1688).

According to a report narrated by al-Nisaa’i from ‘Aa’ishah (may Allaah be pleased with her), she said:

“A woman borrowed some jewellery, claiming that she wanted to lend it to someone else, but she sold it and kept the money. She was brought to the Messenger of Allaah (peace and blessings of Allaah be upon him). Her family went to Usaamah ibn Zayd, who spoke to the Messenger of Allaah (peace and blessings of Allaah be upon him) concerning her.

The face of the Messenger of Allaah (peace and blessings of Allaah be upon him) changed colour whilst Usaamah was speaking, then the Messenger of Allaah (peace and blessings of Allaah be upon him) said to him:

‘Are you interceding concerning one of the punishments prescribed by Allaah?’

Usaamah said, ‘Pray for forgiveness for me, O Messenger of Allaah.’

In the evening, the Messenger of Allaah (peace and blessings of Allaah be upon him) stood up, praised Allaah as He deserves to be praised, then said,

‘The people who came before you were destroyed because if one of their nobles stole, they would let him go, but if one of the weak among them stole, they would carry out the punishment on him. By the One in Whose hand is my soul, if Faatimah the daughter of Muhammad were to steal, I would cut off her hand.’

Then he ordered that the woman’s hand should be cut off.”

(Sunan al-Nisaa’i, al-Mujtabaa, Dar al-Fikr edn., 8/73. Classed as saheeh by al-Albaani in Saheeh Sunan al-Nisaa’i, no. 4548).

The Prophet’s attitude towards Usaamah (may Allaah be pleased with him) indicates that he was fair and just, and that Islam came before love of people in his view. A person may put up with the personal faults of whoever he wishes, but he has no right to be tolerant or biased towards those whose mistakes transgress the limits set by Islam.

Sometimes, when a relative or friend makes a mistake, a person does not rebuke him as he would a person whom he does not know, so one may see unIslamic bias or discrimination in his dealings because of this, and a person may turn a blind eye to his friend’s mistake while harshly criticizing another person.

[An Arab poet once said:]

“If you are happy with a person, you do not see his mistakes, but if you are angry with him, you see them all.”

This may also be reflected in the way in which actions are interpreted. An action on the part of a person one loves will be taken one way, and the same deed on the part of another person will be taken quite differently.

All of the above applies only when circumstances are the same, otherwise there could be different considerations as we will see below.

Reference: Prophet’s method for correcting people’s mistake


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(Tazkirah) Teaching or Naseehah

Teaching people is one of the greatest good deeds whose benefits spread to others. It is the educators’ share of the heritage of the Prophets and Messengers.

Teaching people is one of the greatest good deeds whose benefits spread to others. It is the educators’ share of the heritage of the Prophets and Messengers.

“Allah and the angels, and even the ant in its nest and the whale in the sea will pray for the one who teaches people the ways of good.” (Reported by al-Tirmidhi; Sunan al-Tirmidhi, Ahmad Shaakir edn., no. 2685. Abu ‘Eesa said, this is a saheeh ghareeb hasan hadeeth).

There are different types and ways of teaching, with different means and methods, one of which is correcting mistakes. Correcting mistakes is a part of education; they are like inseparable twins.

Dealing with and correcting mistakes is also a part of sincerity in religion (naseehah) which is a duty on all Muslims. The connection between this and the concept of enjoining what is good and forbidding what is evil, which is also a duty, is quite obvious (but we should note that the area of mistakes is broader than the area of evil (munkar), so a mistake may or may not be evil as such).

Correcting mistakes also formed a part of the wahy (revelation) and the methodology of the Qur’an. The Qur’an brought commands and prohibitions, approvals and denunciations and correction of mistakes – even those on the part of the Prophet (peace and blessings of Allah be upon him). So it included rebukes and pointing out of mistakes, for example (interpretation of the meaning):

“(The Prophet) frowned and turned away,

Because there came to him the blind man [‘Abd-Allaah ibn Umm Maktoom, whilst he was preaching to one or some of the chiefs of Quraysh],

But what could tell you that perchance he might become pure (from sins)?

Or that he might receive admonition, and that the admonition might profit him?

As for him who thinks himself self-sufficient,

To him you attend;

What does it matter to you if he will not become pure (from disbelief, you are only a Messenger, your duty is to convey the Message of Allah).

But as to him who came to you running, And is afraid (of Allah and His Punishment), Of him you are neglectful and divert your attention to another.” [‘Abasa 80:1-10]

“And remember when you (Muhammad) said to him (Zayd ibn Haarithah – the freed slave of the Prophet) on whom Allah has bestowed Grace (by guiding him to Islam) and you (too) have done a favor (by freeing him), ‘Keep your wife to yourself and fear Allah.’ But you did hide in yourself (what Allah had already made known to you – i.e. that He will give her to you in marriage) that which Allah will make manifest, you did fear the people whereas Allah had a better right that you should fear Him…” [al-Ahzaab 33:38]

“Not for you (O Muhammad) is the decision; whether He turns in mercy to (pardons) them or punishes them; verily, they are the zaalimoon (polytheists, disobedient, wrong-doers, etc.).” [Aal ‘Imraan 3:128]

Qur’an was also revealed to correct the mistakes of some of the Sahabah in some situations. When Haatib ibn Abi Balta’ah (may Allah be pleased with him) made the mistake of writing to the kuffaar of Quraysh and informing them of the direction in which the Prophet (peace and blessings of Allah be upon him) was headed on a military campaign against them, Allah revealed the words (interpretation of the meaning):

“O you who believe! Take not My enemies and your enemies (i.e., disbelievers and polytheists, etc.) as friends, showing affection towards them, while they have disbelieved in what has come to you of the truth, and have driven out the Messenger and yourselves (from your homeland) because you believe in Allah your Lord! If you have come forth to strive in My Cause and to seek My Good Pleasure, (then take not these disbelievers and polytheists, etc., as your friends). You show friendship to them in secret, while I am All-Aware of what you conceal and what you reveal. And whosoever of you (Muslims) does that, then indeed he has gone (far) astray, (away) from the Straight Path.” [al-Mumtahinah 60:1]

Concerning the mistake made by the archers at the battle of Uhud, who left the position where the Prophet (peace and blessings of Allah be upon him) had commanded them to stay, Allah revealed the words (interpretation of the meaning):

“… until (the moment) you lost your courage and fell to disputing about the order, and disobeyed after He showed you (of the booty) which you love. Among you are some that desire this world and some that desire the Hereafter…” [Aal- ‘Imraan 3:152]

When the Prophet (peace and blessings of Allah be upon him) stayed away from his wives in order to discipline them, and some people spread rumours that he had divorced them, Allah revealed the words (interpretation of the meaning):

“When there comes to them some matter touching (public) safety or fear, they make it known (among the people), if only they had referred it to the Messenger or to those charged with authority among them, the proper investigators would have understood it from them (directly)…”  [al-Nisa’ 4:83]

When some of the Muslims failed to migrate from Makkah to Madeenah with no legitimate excuse, Allah revealed the words (interpretation of the meaning):

“Verily! As for those whom the nagels take (in death) while they are wronging themselves (as they stayed among the disbelievers even though emigration was obligatory for them), they (angels) say (to them): ‘In what (condition) were you?’ They reply: ‘We were weak and oppressed on earth.’ They (angels) say: ‘Was not the earth of Allah spacious enough for you to emigrate therein?’ …” [al-Nisa’ 4:97]

When some of the Sahabah believed and repeated the rumours of the munaafiqeen accusing ‘Aa’ishah of something she was innocent of, Allah revealed ayat (verse) concerning this lie, including (interpretation of the meaning):

“Had it not been for the Grace of Allah and His Mercy unto you in this world and in the Hereafter, a great torment would have touched you for that whereof you had spoken. When you were propagating it with your tongues and uttering with your mouths that whereof you had no knowledge, you counted it a little thing, while with Allah it was very great.”[al-Noor 24:14]

Then Allaah said (interpretation of the meaning):

“And why did you not, when you heard it, say – ‘It is not right for us to speak of this. Glory be to You (O Allah), this is a great lie’?

Allah forbids you from it and warns you not to repeat the like of it forever, if you are believers.”

[al-Noor 24:16-17]

When some of the Sahabah argued in the presence of the Prophet (peace and blessings of Allah be upon him) and raised their voices, Allah revealed (interpretation of the meaning):

“O you who believe! Do not put (yourselves) forward before Allah and His Messenger, and fear Allah. Verily! Allah is All-Hearing, All-Knowing.

O you who believe! Raise not your voices above the voice of the Prophet, nor speak aloud to him in talk as you speak aloud to one another, lest your deeds may be rendered fruitless while you perceive not.”

[al-Hujuraat 49:1-2]

When the caravan came at the time of the Friday khutbah, and some of the people left the khutbah and dispersed to engage in trade, Allah revealed the words:

“And when they see some merchandise or some amusement, they disperse headlong to it, and leave you (Muhammad) standing [while delivering the Friday khutbah]. Say: ‘That which Allah has is better than any amusement or merchandise! And Allah is the Best of Providers.’”

[al-Jumu’ah 62:11]

Many other examples also indicate the importance of correcting mistakes and not keeping quiet about them.

The Prophet (peace and blessings of Allah be upon him) was guided by the Light of his Lord in following the principle of denouncing evil and correcting mistakes with no compromise. From this and other reports the scholars (may Allah have mercy on them) derived the principle: it is not permitted for the Prophet to delay speaking up and explaining mistakes at the appropriate time.”

Understanding the Prophet’s methodology in dealing with the mistakes of the people he met is of great importance, because the Prophet (peace and blessings of Allah be upon him) was guided by his Lord, and his words and deeds were supported by the wahy, and confirmed or corrected as needed. His methods are wiser and more efficacious, and using his approach is the best way to get people to respond positively. If the one who is in a position to guide and teach others adopts these methods and this approach, his efforts will be successful. Following the method and approach of the Prophet (peace and blessings of Allah be upon him) also involves following his example, for he is the best example for us, and this will lead us to a great reward from Allah, if our intention is sincere.

Knowing the methods of the Prophet (peace and blessings of Allah be upon him) exposes the failure of the man-made methodology – which is followed everywhere on this earth – and proves to the followers of that methodology that it is a failure. Much of it is clearly a deviation that is based on corrupt theories such as absolute freedom, or it is derived from false heritages such a blind imitation of one’s fathers and forefathers.

We must point out that the practical application of this methodology in real life relies heavily on ijtihaad (studying the situation and attempting to determine the best approach) to a great extent. This involves selecting the best methods for a particular situation. Whoever understands people’s nature will be able to notice similarities between real life situations and situations described in the texts, so he will be able to choose the most appropriate method from among the methods of the Prophet (peace and blessings of Allah be upon him).

This book is an attempt to study the methods of the Prophet (peace and blessings of Allah be upon him) in dealing with mistakes made by people of different levels and backgrounds, among those who lived with him and with whom he interacted. I ask Allah to make it successful and free of mistakes, to benefit my Muslim brothers and me through it, for He is in control of all things and He is able to do this, and He is the Guide to the Straight Path.


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