What Gives the Heart Life and Sustenance

You should know that acts of obedience are essential to the well being of the servant's heart, just in the same way that food and drink are to that of the body. All wrong actions are the same as poisonous foods, and they inevitably harm the heart.
The servant feels the need to worship his Lord, Mighty and Glorious is He, for he is naturally in constant need of His help and assistance.
In order to maintain the well being of his body, the servant carefully follows a strict diet. He habitually and constantly eats good food at regular intervals, and is quick to free his stomach of harmful elements if he happens to eat bad food by mistake.
The well being of the servant's heart, however, is far more important than that of his body, for while the well being of his body enables him to lead a life that is free from illnesses in this world, that of the heart ensures him both a fortunate life in this world and eternal bliss in the next.
In the same way, while the death of the body cuts the servant off from this world, the death of the heart results in everlasting anguish. A righteous man once said, "How odd, that some people mourn for the one whose body has died, but never mourn for the one whose heart has died-and yet the death of the heart is far more serious!"
Thus acts of obedience are indispensable to the well being of the heart. It is worthwhile mentioning the following acts of obedience here, since they are very necessary and essential for the servant's heart:
Dhikr of Allah, recitation of the Noble Qur'an, seeking Allah's forgiveness, making du'a, invoking Allah's blessings and peace on the Prophet, may Allah bless him and grant him peace, and praying at night.

Source: From the works of Ibn Rajab al-Hanbali, Ibn al-Qayyim al-Jawziyah, and Abu Hamid al-Ghazali

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If a person shows off in his worship, then this falls under four categories.

1. If showing off is the driving force behind doing the act of worship, then the worship is invalid. It is reported in the hadeeth qudsi that Allaah (سُبْحَانَهُ وَ تَعَالَى) said,

“I am the One, One Who does not stand in need of a partner. If anyone does anything in which he associates anyone else with Me, I shall abandon him with one whom he associates with Allaah.” [3]

2. If a person begins his worship sincerely and showing off occurs later at which point he tries to stop showing off, then his worship is valid.

Otherwise, if he continues and does not attempt to ward it off, inclining towards it, then one examines whether the latter part of this worship depends on its earlier part or vice verse. For example, with salaah and wudhu, these worships would become invalid in this case.

On the other hand, if the worship is distinguished such that the parts are independent, then whatever occurred before showing off is valid, and whatever occurred after the person began to show off is invalid. For instance, a person gives $50 in charity sincerely. Later, he gives $500 to show off. His first donation is valid while the $500 are invalid.

3. If a person begins to show off after concluding the worship, then the worship is valid. However, this nullifies the reward for the worship.

Allaah (سُبْحَانَهُ وَ تَعَالَى) said (in the translation of the meaning):

"O you who believe! Do not render in vain your Sadaqah (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 Allaah, nor in the Last Day. His likeness is the likeness of a smooth rock on which is a little dust; on it falls heavy rain which leaves it bare. They are not able to do anything with what they have earned. And Allaah does not guide the disbelieving people."
Surah al-Baqarah (2:264)

4. The showing off is in the descriptive manner of the worship, not its origin. As such, the person initiates the action for the sake of Allaah (سُبْحَانَهُ وَ تَعَالَى) but shows off in its description.

For instance, someone begins his salaah sincerely, but he hears someone come, at which point he begins to perfect his salaah more than normal. In this situation, all of that which he added to the sincere part of the salaah will have no reward.

Dr. Saleh As-Saleh
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FOUR POISONS OF THE HEART

In the Name of Allah, the Most Merciful, the Most Beneficent

You should know that all acts of disobedience are poison to the heart and cause its sickness and ruin. They result in its will running off course, against that of Allah, and so its sickness festers and increases. Ibn al-Mubarak said:

I have seen wrong actions killing hearts, And their degradation may lead to their becoming addicted to them. Turning away from wrong actions gives life to the hearts, And opposing your self is best for it.

Whoever is concerned with the health and life of his heart, must rid it of the effects of such poisons, and then protect it by avoiding new ones. If he takes any by mistake, then he should hasten to wipe out their effect by turning in repentance and seeking forgiveness from Allah, as well as by doing good deeds that will wipe out his wrong actions.

By the four poisons we mean unnecessary talking, unrestrained glances, too much food, and keeping bad company. Of all the poisons, these are the most widespread and have the greatest effect on a heart's well-being.

Unnecessary Talking

It is reported in al-Musnad, on the authority of Anas, that the Prophet, sallallahu 'alayhi wa sallam, said, "The faith of a servant is not put right until his heart is put right, and his heart is not put right until his tongue is put right." [Da'if hadith, Al-Mundhari, 3/234; and al-Iraqi in al-Ihya, 8/1539] This shows that the Prophet, sallallahu 'alayhi wa sallam, has made the purification of faith conditional on the purification of the heart, and the purification of the heart conditional on the purification of the tongue.

At-Tirmidhi relates in a hadith on the authority of Ibn 'Umar, "Do not talk excessively without remembering Allah, because such excessive talk without the mention of Allah causes the heart to harden, and the person furthest from Allah is a person with a hard heart." [Da'if hadith, at-Tirmidhi, Kitab az-Zuhud, 7/92, gharib; no one else has transmitted it other than Ibrahim ibn Abdullah ibn Hatib, whom adh-Dhahabi mentions, 1/43, stating that this is one of the gharib hadith attributed to him]

Umar ibn al-Khattab, may Allah be pleased with him, said, "A person who talks too much is a person who often makes mistakes, and someone who often makes mistakes, often has wrong actions. The Fire has a priority over such a frequent sinner." [Da'if hadith, Ibn Hibban and al-Bayhaqi, and al-Iraqi in his edition of al-Ihya, 8/1541]

In a hadith related on the authority of Mu'adh, the Prophet, sallallahu 'alayhi wa sallam, said, "Shall I not tell you how to control all that?" I said, "Yes do, O Messenger of Allah." So he held his tongue between his fingers, and then he said, "Restrain this." I said, "Oh Prophet of Allah, are we accountable for what we say?" He, sallallahu 'alayhi wa sallam, said, "May your mother be bereft by your loss! Is there anything more than the harvest of the tongues that throws people on their faces (or he said 'on their noses') into the Fire?" [Sahih hadith, at-Tirmidhi, al-Hakim, adh-Dhahabi]

What is meant here by 'the harvest of the tongues' is the punishment for saying forbidden things. A man, through his actions and words, sows the seeds of either good or evil. On the Day of Resurrection he harvests their fruits. Those who sow the seeds of good words and deeds harvest honour and blessings; those who sow the seeds of evil words and deeds reap only regret and remorse.

A hadith related by Abu Hurayrah says, "What mostly causes people to be sent to the Fire are the two openings: the mouth and the private parts." [Sahih hadith, at-Tirmidhi and Ahmad; also al-Hakim and adh-Dhahabi]

Abu Hurayrah also related that the Messenger of Allah, sallallahu 'alayhi wa sallam, said, "The servant speaks words, the consequences of which he does not realise, and for which he is sent down into the depths of the Fire further than the distance between the east and the west." [Al-Bukhari in Kitab ar-Riqaq, and Muslim in Kitab az-Zuhud]

The same hadith was transmitted by at-Tirmidhi with slight variations, "The servant says something that he thinks is harmless, and for which he will be plunged into the depths of the Fire as far as seventy autumns." [At-Tirmdihi, Kitab az-Zuhud; he said the hadith is hasan gharib]

Uqba ibn Amir said, "O Messenger of Allah, what is our best way of surviving?" He, may Allah bless him and grant him peace, replied, "Guard your tongue, make your house suffice for sheltering your privacy, and weep for your wrong actions." [At-Tirmdihi in Kitab az-Zuhud with a slightly different wording; he said the hadith is hasan. This wording is reported by Abu Na'im in al-Hilya]

It has been related on the authority of Sahl ibn Sa'd that the Prophet, sallallahu 'alayhi wa sallam, said, "Whoever can guarantee what is between his jaws and what is between his legs, I guarantee him the Garden." [Al-Bukhari, Kitab ar-Riqaq, 11/308 and Kitab al-Hudud, 12/113]

It has also been related by Abu Hurayrah, may Allah be pleased with him, that the Prophet, may Allah bless him and grant him peace, said, "Let whoever believes in Allah and the Last Day either speak good or remain silent." [Al-Bukhari, Kitab ar-Riqaq, 11/308; Muslim, Kitab al-Iman, 2/18. The complete hadith is, "Let whoever believes in Allah and the Last Day either speak good or remain silent; and let whoever believes in Allah and the Last Day be generous to his neighbours; and let whoever believes in Allah and the Last Day be generous to his guest."]

Thus talking can either be good, in which case it is commendable, or bad, in which case it is haram.

The Prophet, sallallaahu 'alayhi wa sallam, said, "Everything the children of Adam say goes against them, except for their enjoining good and forbidding evil, and remembering Allah, Glorious and Might is He." This was reported by at-Tirmidhi and Ibn Ma'jah on the authority of Umm Habiba, may Allah be pleased with her. [The hadith is hasan and is reported by at-Tirmdhi in Kitab az-Zuhud and by Ibn Majah in Kitab al-Fitan. At-Tirmidhi classifies it as hasan gharib. We have no report of it other than from Muhammad ibn Yazid ibn Khanis]

Umar ibn al-Khattab visited Abu Bakr, may Allah be pleased with them, and found him pulling his tongue with his fingers. Umar said, "Stop! may Allah forgive you!" Abu Bakr replied, "This tongue has brought me to dangerous places." [Hasan according to Abu Ya'la, Bayhaqi and as-Suyuti. Musnad, 1/201; as-Sa'ati]

Abdullah ibn Mas'ud said, "By Allah, besides Whom no god exists, nothing deserves a long prison sentence more than my tongue." He also used to say, "O tongue, say good and you will profit; desist from saying evil things and you will be safe; otherwise you will find only regret."

Abu Hurayrah reported that Ibn al-Abbas said, "A person will not feel greater fury or anger for any part of his body on the Day of Judgement more than what he will feel for his tongue, unless he only used it for saying or enjoining good."

Al-Hasan said, "Whoever does not hold his tongue cannot understand his din."

The least harmful of a tongue's faults is talking about whatever does not concern it. The following hadith of the Prophet, sallallahu 'alayhi wa sallam, is enough to indicate the harm of this fault, "One of the merits of a person's Islam is his abandoning what does not concern him."[Sahih, at-Tirmdhi, Kitab az-Zuhud, 6/607; Ahmad, al-Musnad, 1/201; as-Sa'ati, al-Fath ar-Rabbani, 19/257; hadith number 12 in an-Nawawi's Forty Hadith]

Abu Ubaydah related that al-Hasan said, "One of the signs of Allah's abandoning a servant is His making him preoccupied with what does not concern him."

Sahl said, "Whoever talks about what does not concern him is deprived of truthfulness."

As we have already mentioned above, this is the least harmful of the tongue's faults. There are far worse things, like backbiting, gossiping, obscene and misleading talk, two-faced and hypocritical talk, showing off, quarrelling, bickering, singing, lying, mockery, derision and falsehood; and there are many more faults which can affect a servant's tongue, ruining his heart and causing him to lose both his happiness and pleasure in this life, and his success and profit in the next life. Allah is the One to Whom we turn for assistance.

Unrestrained Glances

The unrestrained glance results in the one who looks becoming attracted to what he sees, and in the imprinting of an image of what he sees in his heart. This can result in several kinds of corruption in the heart of the servant. The following are a number of them.

It has been related that the Prophet, sallallahu 'alayhi wa sallam, once said words to the effect, "The glance is a poisoned arrow of Shaytan. Whoever lowers his gaze for Allah, He will bestow upon him a refreshing sweetness which he will find in his heart on the day that he meets Him."[Da'if, at-Tabarani, 8/63; al-Hakim, al-Mustadrak, 4/314; Ahmad, al-Musnad, 5/264]

Shaytan enters with the glance, for he travels with it, faster than the wind blowing through an empty place. He makes what is seen appear more beautiful than it really is, and transforms it into an idol for the heart to worship. Then he promises it false rewards, lights the fire of desires within it, and fuels it with the wood of forbidden actions, which the servant would not have committed had it not been for this distorted image.

This distracts the heart and makes it forget its more important concerns. It stands between it and them; and so the heart loses its straight path and falls into the pit of desire and ignorance. Allah, Mighty and Glorious is He, says:

"And do not obey anyone whose heart We have made forgetful in remembering Us- who follows his own desires, and whose affair has exceeded all bounds." [Al-Qur'an 18:28]

The unrestrained gaze causes all three afflications.

It has been said that between the eye and the heart is an immediate connection; if the eyes are corrupted, then the heart follows. It becomes like a rubbish heap where all the dirt and filth and rottenness collect, and so there is no room for love for Allah, relating all matters to Him, awareness of being in His presence, and feeling joy at His proximity-only the opposite of these things can inhabit such a heart.

Staring and gazing without restraint is disobedience to Allah:

"Tell the believing men to lower their gaze and guard their modesty; that is more purifying for them. Surely Allah is aware of what they do." [Al-Qur'an 24:30]

Only the one who obeys Allah's commands is content in this world, and only the servant who obeys Allah will survive in the next world.

Furthermore, letting the gaze roam free cloaks the heart with darkness, just as lowering the gaze for Allah clothes it in light. After the above ayah, Allah, the Glorious and Mighty, says in the same surah of the Qur'an:

"Allah is the light of the heavens and the earth: the likeness of His light is as if there were a niche, and in the niche is a lamp, and in the lamp is a glass, and the glass as it were a brilliant star, lit from a blessed tree, an olive, neither of the east nor of the west, whose oil is well nigh luminous, though fire scarce touched it. Light upon light. 'Allah guides whomever He wants to His Light. Allah strikes metaphors for man; and Allah knows all things." [Al-Qur'an 24:35]

When the heart is a light, countless good comes to it from all directions. If it is dark, then clouds of evil and afflictions come from all directions to cover it up.

Letting the gaze run loose also makes the heart blind to distinguishing between truth and falsehood, between the sunnah and innovation; while lowering it for Allah, the Might and Exalted, gives it a penetrating, true and distinguishing insight.

A righteous man once said, "Whoever enriches his outward behaviour by following the sunnah, and makes his inward soul wealthy through contemplation, and averts his gaze away from looking at what is forbidden, and avoids anything of a doubtful nature, and feeds solely on what is halal-his inner sight will never falter."

Rewards for actions come in kind. Whoever lowers his gaze from what Allah has forbidden, Allah will give his inner sight abundant light.

Too Much Food

The consumption of small amounts of food guarantees tenderness of the heart, strength of the intellect, humility of the self, weakness of desires, and gentleness of temperament. Immoderate eating brings about the opposite of these praiseworthy qualities.

Al-Miqdam ibn Ma'd Yakrib said that he heard the Messenger of Allah, sallallahu 'alayhi wa sallam, say, "The son of Adam fills no vessel more displeasing to Allah than his stomach. A few morsels should be enough for him to preserve his strength. If he must fill it, then he should allow a third for his food, a third for his drink and leave a third empty for easy breathing." [Sahih, Ahmad, al-Musnad, 4/132; as-Sa'ati, al-Fath ar-Rabbani, 17/88; at-Tirmidhi, Kitab az-Zuhud, 7/51]

Excessive eating induces many kinds of harm. It makes the body incline towards disobedience to Allah and makes worship and obedience seem laborious-such evils are bad enough in themselves. A full stomach and excessive eating have caused many a wrong action and inhibited much worship. Whoever safeguards against the evils of overfilling his stomach has prevented great evil. It is easier for Shaytan to control a person who has filled his stomach with food and drink, which is why it has often been said, "Restrict the pathways of Shaytan by fasting." [Da'if; it does not appear in most of the sources of the sunnah, but is mentioned in al-Ghazali's al-Ihya, 8/1488]

It has been reported that when a group of young men from the Tribe of Israel were worshipping, and it was time for them to break their fast, a man stood up and said, "Do not eat too much, otherwise you will drink too much, and then you will end up sleeping too much, and then you will lose too much."

The Prophet, sallallahu 'alayhi wa sallam, and his companions, may Allah be pleased with them, used to go hungry quite frequently. Although this was often due to a shortage of food, Allah decreed the best and most favourable conditions for His Messenger, may Allah bless him and grant him peace. This is why Ibn 'Umar and his father before him-in spite of the abundance of food available to them-modeled their eating habits on those of the Prophet, sallallahu 'alayhi wa sallam. It has been reported that 'A'isha, may Allah be pleased with her, said, "From the time of their arrival in Madinah up until his death, the family of Muhammad, sallallahu 'alayhi wa sallam, never ate their fill of bread made from wheat three nights in a row." [Al-Bukhari, Kitab al-At'ima, 9/549; and Muslim, Kitab az-Zuhud, 8/105]

Ibrahim ibn Adham said, "Any one who controls his stomach is in control of his deen, and anyone who controls his hunger is in control of good behaviour. Disobedience towards Allah is nearest to a person who is satiated with a full stomach, and furthest away from a person who is hungry."

Keeping Bad Company

Unnecessary companionship is a chronic disease that causes much harm. How often have the wrong kind of companionship and intermixing deprived people of Allah's generosity, planting discord in their hearts which even the passage of time-even if it were long enough for mountains to be worn away-has been unable to dispel. In keeping such company one can find the roots of loss, both in this life and in the next life.

A servant should benefit from companionship. In order to do so he should divide people into four categories, and be careful not to get them mixed up, for once one of them is mixed with another, then evil can find its way through to him.

The *FIRST* category are those people whose company is like food: it is indispensable, night or day. Once a servant has taken his need from it, he leaves it be until he requires it again, and so on. These are the people with knowledge of Allah-of His commands, of the scheming of His enemies, and of the diseases of the heart and their remedies - who wish well for Allah, His Prophet and His servants. Associating with this type of person is an achievement in itself.

The *SECOND* category are those people whose company is like a medicine. They are only required when a disease sets in. When you are healthy, you have no need of them. However, mixing with them is sometimes necessary for your livelihood, businesses, consultation and the like. Once what you need from them has been fulfilled, mixing with them should be avoided.

The *THIRD* category are those people whose company is harmful. Mixing with this type of person is like a disease, in all its variety and degrees and strengths and weaknesses. Associating with one or some of them is like an incurable chronic disease. You will never profit either in this life or in the next life if you have them for company, and you will surely lose either one or both of your deen and your livelihood because of them. If their companionship has taken hold of you and is established, then it becomes a fatal, terrifying sickness.

Amongst such people are those who neither speak any good that might benefit you, nor listen closely to you so that they might benefit from you. They do not know their souls and consequently put their selves in their rightful place. If they speak, their words fall on their listeners' hearts like the lashes of a cane, while all the while they are full of admiration for and delight in their own words.

They cause distress to those in their company, while believing that they are the sweet scent of the gathering. If they are silent, they are heavier than a massive millstone-too heavy to carry or even drag across the floor. Ash-Shafi'i, may Allah be pleased with him, is reported to have said, "Whenever a tedious person sits next to me, the side on which he is sitting feels lower down than the other side of me."

All in all, mixing with anyone who is bad for the soul will not last, even if it is unavoidable. It can be one of the most distressing aspects of a servant's life that he is plagued by such person, with whom it may be necessary to associate. In such a relationship, a servant should cling to good behaviour, only presenting him with his outward appearance, while disguising his inner soul, until Allah offers him a way out of his affliction and the means of escape from this situation.

The *FOURTH* category are those people whose company is doom itself. It is like taking poison: its victim either finds an antidote or perishes. Many people belong to this category. They are the people of religious innovation and misguidance, those who abandon the sunnah of the Messenger of Allah, sallallahu 'alayhi wa sallam, and advocate other beliefs. They call what is the sunnah a bid'ah and vice-versa. A man with any intellect should not sit in their assemblies nor mix with them. The result of doing so will either be the death of his heart or, at the very best, its falling seriously ill.

Written by; Various (may Allah reward them)



The Qur'an established two general principles concerning the reward and punishment for deeds:

Each human will fundamentally only be benefited or harmed by the deeds which he or she actually did.

" ... humans will only have the result of their own actions." [Al-Qur'an 53:39]

No human can carry the sin of another.

" ... no one bearing sins can carry the sins of others." [Al-Qur'an 53:38]

Consequently, when a person dies, the opportunity for that person to do good ends with the person's death. However, the chance to harvest good from deeds which were done prior to death remains.

Du'a (Supplication)

The prayers of other Muslims on behalf of the dead will benefit the dead, by the permission of God. Had they done no good, no one would consider praying for them. If they were evil, the prayers of others will not benefit them. Allah praises the believers who pray for those who have passed away before their time:

"And those who came after them say: Our Lord, forgive us and our brothers who preceded us in faith, and do not put in our hearts any hatred against the believers. Our Lord, You are indeed full of kindness, Most Merciful." [Al-Qur'an 59:10]

Furthermore, the funeral prayer itself consists mostly of prayers for the dead.

Safwan [the narrator mentioned that Safwan ibn 'Abdillah ibn Safwan was married to ad-Darda] said, "I visited Abud-Darda's home in Syria, but did not find him there. Ummud-Darda asked [me], 'Are you going to make Hajj this year?' I said: 'Yes.' She said, 'Pray to Allah for good for us, for the Prophet, upon whom be peace, said:

"The prayer of Muslim for his Muslim brother in his absence will be answered. As long as he prays for the good of his brother, there is an angel assigned near his head who says: amen, and may the same be for you." '

I left and went to the marketplace where I met Abud-Darda and he related from the Prophet, peace be upon him, the same as that." [Sahih Muslim, vol. 4, p. 1429, no. 6590]

Fasting

Fasts missed by dead persons may be done on their behalf by their close relatives. The fasts may be from Ramadhan or from oaths (nathar). 'A'ishah quoted Allah's Messenger, peace be upon him, as saying:

"Whoever died owing fasts, his guardian should fast on his behalf." [Sahih al-Bukhari, vol. 3, p. 99, no. 173, and Sahih Muslim, vol. 2, p. 556, no. 2553]

Ibn 'Abbas related that a man came to the Prophet, upon whom be peace, and asked: O Messenger of Allah, my mother died owing one month of fasting. Should I do it for her? He replied:

"Yes, debts to Allah, have more right to be paid." [Sahih al-Bukhari, vol. 3, p. 99, no. 174, and Sahih Muslim, vol. 2, p. 556, no. 2554]

In another narration a woman asked about her mother’s debt of fasting and got the same reply. [Sahih Muslim, vol. 2, pp. 556-7, nos. 2554, 2557-61]

Paying Financial Debts

Anyone may cover the debts of a dead person, whether they are relatives or not. Furthermore, the payment of outstanding debts can benefit the dead by relieving them from some of the punishment due to them for their negligence in repaying them.

Jabir narrated that a man died and they washed him, perfumed him and shrouded him. Then he was brought to Allah's Messenger, peace be upon him, to lead the funeral prayer for him. They asked, "Could you pray for him?" He took a step forward then asked:

"Does he have any outstanding debts?"

It was answered: "Two dinar."

He said:

"Make the funeral prayer for your companion," and began to leave.

Abu Qatadah took responsibility for [paying] the debt, saying, "The two dinar are my responsibility." Allah's Messenger, peace be upon him, asked:

"Will the creditor be taken care of and will the dead person be absolved from them?"

He replied, "Yes," so the Prophet, upon whom be peace, led the funeral prayer for him. A day later he asked Abu Qatadah:

"What was done about the two dinar?"

He replied, "He only died yesterday!" The following day he returned to the Prophet and said, "I have paid them off." The Messenger of Allah, peace be upon him, said:

"Now his skin has become cool." [Musnad Ahmad, vol. 3, p. 330; authenticated in Ahkamul-Jana'iz, p. 16]

The Charity of Children

Parents will benefit from whatever righteous deeds their children do, without decreasing the reward of their children's good deeds. A righteous child is considered to be part of the parent's earnings.

'Umarah ibn 'Umayr's aunt asked 'A'ishah, "I have an orphan under my guardianship. May I consume some of his wealth?" She replied that she had heard Allah's Messenger, peace be upon him, say:

"Among the most pleasant things a man consumes is what comes from his own earnings, and his child is from his earnings." [Sunan Abu Dawud, vol. 2, p. 1002, no. 3521; authenticated in Sahih Sunan Abi Dawud, vol. 2, p. 674, no. 3013]

'A'ishah related that a man asked the Prophet: My mother died suddenly, and I think that if she had spoken [before dying], she would have given something in charity. If I give charity on her behalf, will she get the reward? He replied:

"Yes." [Sahih al-Bukhari, vol. 2, p. 266, no. 470, Sahih Muslim, vol. 3, p. 866, no. 4002, and Sunan Abu Dawud, vol. 2., p. 812, no. 2875]

Abu Hurayrah quoted the Messenger of Allah, upon whom be peace, as saying:

"When a man dies, his acts come to an end, except in three cases: an ongoing charity, knowledge from which people continue to benefit, and a righteous child who prays for him." [Sahih Muslim, vol. 3, p. 867, no. 4005, and Sunan Abu Dawud, vol. 2, p. 812, no. 2874]

May Allah reward the author

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Quick Tips for Discussions and Disagreements:

- Begin with the intention to resolve the issue. If both spouses have this intention and plan to consult together, it is more likely that there will be a successful resolution.

- Remember that it takes two to quarrel. If only one person chooses not to argue, there will be no argument. Generally, the one who is wrong does most of the talking.

- Both spouses should not be angry at the same time. If one of the spouses becomes upset, it is best if the other tries to remain calm and collected.

- Never yell at each other unless the house is on fire. Of course, house fires do not occur very frequently; yelling should occur at about the same rate.

- Never go to sleep with an argument unsettled. This is one of the worst things that can happen in a marriage and should be avoided as much as possible. This allows hurt feelings and thoughts to linger and generally exacerbates the problem.

- If one spouse needs to win, let it be your mate. Do not focus on winning yourself; this is the main reason that discussions tend to become heated

May Allah bless the writer

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YOU WILL OFTEN THINK OF HOW THE MUSLIMS VIEW JESUS, AS IN THEIR BOOK. READ AND KNOW.
http://knowledgeofmydeen..com.ng/2017/01/ general-muslim-views-on-jesus.html?m=1

9 Things You Didn’t Know About The Prophet’s Mosque

Seeing a scene of impeccable beauty, we often hear the term “Heaven on Earth!” But there is only one place that literally has the right to proclaim itself as such. There, deep in the mosque of the Prophet [saw] (Masjid Nabawi), covered by green carpets and the tears of millions, lies a “garden from the gardens of paradise.” [1] It is a place known to every Muslim who has ever lived, yet there’s still much we don’t know about it. Here are just some of the interesting facts and mysteries of the Prophet’s [saw] Mosque:

9. The first place in the Arabian Peninsula to have electricity

When the Ottomans introduced electricity to the Arabian Peninsula, the first place to be lit up was the mosque of the Prophet [saw]. [2] By some accounts, it would be a few more years before the Sultan himself had full electricity in his own palace in Istanbul. [3]

8. The current mosque is larger than the old city

The current mosque is more than 100 times the size of the original building. [4] [5] This means that the current mosque covers almost the entire area of the old city itself. [6] [7] This is evident from the fact that whereas Jannat Al-Baqi cemetery was on the outskirts of the city during the time of the Prophet [saw], [8] it now borders the precincts of the current mosque grounds.

7. There’s an empty grave in the Prophet’s [saw] room.

It has long been the stuff of legend that there is an “empty grave” next to where the Prophet [saw], Abu Bakr [ranhu] and Umar [ranhu] are buried. [9] [10] [11] This was confirmed, however, when the individuals who went in to change the coverings in the hujrah* in the 1970s noted the presence of an empty space. [12] Whether or not it is meant for Isa [alayhis] when he returns is a matter of debate. [13]

*Note from author: What is meant by “hujrah” in this case is not the actual burial chamber / original room of Aisha (Ra.) This is enclosed in a pentagonal structure with no doors or windows and has not been visible for centuries. The area meant is the entire grilled area encompassing the chamber and area of other rooms.

6. It was destroyed by fire

The majority of the old mosque, including the original mimbar of the Prophet [saw], was destroyed in a fire that swept through the mosque centuries after the Prophet [saw] died. The fire was so extensive that the roof and even some of the walls of the room of the Prophet [saw] collapsed, revealing his resting place for the first time in 600 years. [14]

5. There was no dome before, now there are two!

For more than 650 years after the Prophet [saw] passed away, there was no dome over his [saw] grave. [15] The first one was built in 1279 by a Mamluk sultan and was made of wood. [16] The green dome that we see today is actually the outer dome over the room of the Prophet [saw]. There is an inner dome that is much smaller and has the name of the Prophet [saw], Abu Bakr [ranhu] and Umar [ranhu] inscribed on the inside. [17]

4. The dome used to be purple!

Yup – purple. It turns out that the dome has been through various colors and renovations before it reached its current form and colour about 150 years ago. [18] At one point it used to be white and for the longest period it was a purple-blue colour that the Arabs of Hijaz were particularly fond of. [19] [20]

3. It has 3 mihrabs

Most mosques only have one mihrab, but the Prophet’s [saw] mosque has three. The current mihrab is the one used nowadays for the imam to lead prayers. The next mihrab is set back and is called the Suleymaniye or Ahnaf mihrab. [21] It was made on the orders of the Sultan Suleyman the magnificent for the Hanafi Imam to lead prayers whilst the Maliki Imam lead prayers from the Prophetic mihrab. The Prophetic mihrab completely covers the area that the Prophet [saw] used to lead prayers from except where he placed his feet. [22]

2. What lies in the room of Fatima [ranha]?

Items belonging to the Prophet [saw] were housed in his room or the room of Fatima [ranha] which was incorporated into his room after a major expansion. [23] When Medina was under siege during World War I, the Ottoman commander had many priceless artifacts evacuated to Istanbul, hidden in the clothes of women and children. [24] [25] They can now be seen in the Topkapi Palace. However, intriguingly, some items still remain but are undocumented. [26]

1. It is FULL of secret signs

Yes, the mosque of the Prophet [saw] is covered with so many subtle signs and secrets that it makes the DaVinci Code look like a cheap puzzle for pre-schoolers. Each pillar, each dome, each window carries a story and indicates the location of events that carry historical and spiritual significance. The people who constructed the Prophet’s Mosque realized that it would be impossible to put up signs everywhere as it would distract from the main purpose of prayers. Therefore, they came up with an ingenious way of indicating a location of importance through minor changes in the design of surrounding objects. What are the secrets? Well, that is a story for another day inshaAllah.

The mosque of the Prophet [saw] was never just a mosque. It was the center of the first Islamic community and nation. It was the scene of our greatest triumphs and tragedies. It was a community center, homeless refuge, university and mosque all rolled into one.

Like the Muslim community, it has grown over the years and become more modern with each passing generation. But despite the exponential growth and changes from the simple Hijazi date palm trunk interior to the marble and gold clad structure we have today – the inner core remains the same. Perhaps there’s a lesson in there for us all.

You can visit this blog for more beneficial Islamic Articles:
http://knowledgeofmydeen..com.ng/2017/01/9-things-you-might-not-know-about.html?m=1

References

1. Sahih Bukhari – Book 30, Hadith 112
2. The holy cities, the pilgrimage and the world of Islam. Sultan Ghalib Al Quaiti, Page 439
3. http://www.kultur.gov.tr/EN,32815/dolmabahce-palace.html
4. History of Al Madinah Al Munawarah. Safiur Rahman Mubarakpuri. Pg 68
5. http://www.arabnews.com/prophet%E2%80%99s-mosque-accommodate-two-million-worshippers-after-expansion
6.http://www.islamiclandmarks.com/saudi/madinah/masjid_e_nabwi/the_city_of_madinah.html
7. The Prophet Muhammad (SAW) and the urbanization of Madinah. Assoc Prof Dr Spahic Omer. Research paper. Pages 89-90
8. Sabiq Al-Sayyid. Fiqh al Sunnah (Kitab Al-‘Ibadat) volume 2. Page 148.
9. Sahih Bukhari. Chapter 23, Hadith 474
10. http://islamqa.info/en/34464
11. Sultan Ghalib Al Quaiti, Op Cit. Page 144
12. http://www.alarabiya.net/articles/2006/03/30/22439.html
13. http://ahmadjibril.com/articles/Isa.html
14. Sultan Ghalib Al Quaiti, Op Cit. Pages 124-125
15. Ibid Pages 125-127
16. Wafa Al-Wafa, Al Samhudi Pages 608-609
17. Ibid Pages 633 – 636
18. Fusul Min Tarikh Al-Madinah Al Munawarrah. Ali Hafiz. Pg 127
19. Diaries of Rifat Pasha, Vol 1, Page 464- 465
20. Sultan Ghalib Al Quaiti, Op Cit. Page 148
21. Ibid Page 144
22. Ibid Page 146
23. Ibid Page 125
24. Ibid Page 497
25. The Sacred Trusts: Topkapi Palace Museum. Hilmi Aydin
26. http://www.alarabiya.net/articles/2006/03/30/22439.html

May Allah reward the author.

9 Things You Didn’t Know About The Prophet’s Mosque

Seeing a scene of impeccable beauty, we often hear the term “Heaven on Earth!” But there is only one place that literally has the right to proclaim itself as such. There, deep in the mosque of the Prophet [saw] (Masjid Nabawi), covered by green carpets and the tears of millions, lies a “garden from the gardens of paradise.” [1] It is a place known to every Muslim who has ever lived, yet there’s still much we don’t know about it. Here are just some of the interesting facts and mysteries of the Prophet’s [saw] Mosque:

9. The first place in the Arabian Peninsula to have electricity

When the Ottomans introduced electricity to the Arabian Peninsula, the first place to be lit up was the mosque of the Prophet [saw]. [2] By some accounts, it would be a few more years before the Sultan himself had full electricity in his own palace in Istanbul. [3]

8. The current mosque is larger than the old city

The current mosque is more than 100 times the size of the original building. [4] [5] This means that the current mosque covers almost the entire area of the old city itself. [6] [7] This is evident from the fact that whereas Jannat Al-Baqi cemetery was on the outskirts of the city during the time of the Prophet [saw], [8] it now borders the precincts of the current mosque grounds.

7. There’s an empty grave in the Prophet’s [saw] room.

It has long been the stuff of legend that there is an “empty grave” next to where the Prophet [saw], Abu Bakr [ranhu] and Umar [ranhu] are buried. [9] [10] [11] This was confirmed, however, when the individuals who went in to change the coverings in the hujrah* in the 1970s noted the presence of an empty space. [12] Whether or not it is meant for Isa [alayhis] when he returns is a matter of debate. [13]

*Note from author: What is meant by “hujrah” in this case is not the actual burial chamber / original room of Aisha (Ra.) This is enclosed in a pentagonal structure with no doors or windows and has not been visible for centuries. The area meant is the entire grilled area encompassing the chamber and area of other rooms.

6. It was destroyed by fire

The majority of the old mosque, including the original mimbar of the Prophet [saw], was destroyed in a fire that swept through the mosque centuries after the Prophet [saw] died. The fire was so extensive that the roof and even some of the walls of the room of the Prophet [saw] collapsed, revealing his resting place for the first time in 600 years. [14]

5. There was no dome before, now there are two!

For more than 650 years after the Prophet [saw] passed away, there was no dome over his [saw] grave. [15] The first one was built in 1279 by a Mamluk sultan and was made of wood. [16] The green dome that we see today is actually the outer dome over the room of the Prophet [saw]. There is an inner dome that is much smaller and has the name of the Prophet [saw], Abu Bakr [ranhu] and Umar [ranhu] inscribed on the inside. [17]

4. The dome used to be purple!

Yup – purple. It turns out that the dome has been through various colors and renovations before it reached its current form and colour about 150 years ago. [18] At one point it used to be white and for the longest period it was a purple-blue colour that the Arabs of Hijaz were particularly fond of. [19] [20]

3. It has 3 mihrabs

Most mosques only have one mihrab, but the Prophet’s [saw] mosque has three. The current mihrab is the one used nowadays for the imam to lead prayers. The next mihrab is set back and is called the Suleymaniye or Ahnaf mihrab. [21] It was made on the orders of the Sultan Suleyman the magnificent for the Hanafi Imam to lead prayers whilst the Maliki Imam lead prayers from the Prophetic mihrab. The Prophetic mihrab completely covers the area that the Prophet [saw] used to lead prayers from except where he placed his feet. [22]

2. What lies in the room of Fatima [ranha]?

Items belonging to the Prophet [saw] were housed in his room or the room of Fatima [ranha] which was incorporated into his room after a major expansion. [23] When Medina was under siege during World War I, the Ottoman commander had many priceless artifacts evacuated to Istanbul, hidden in the clothes of women and children. [24] [25] They can now be seen in the Topkapi Palace. However, intriguingly, some items still remain but are undocumented. [26]

1. It is FULL of secret signs

Yes, the mosque of the Prophet [saw] is covered with so many subtle signs and secrets that it makes the DaVinci Code look like a cheap puzzle for pre-schoolers. Each pillar, each dome, each window carries a story and indicates the location of events that carry historical and spiritual significance. The people who constructed the Prophet’s Mosque realized that it would be impossible to put up signs everywhere as it would distract from the main purpose of prayers. Therefore, they came up with an ingenious way of indicating a location of importance through minor changes in the design of surrounding objects. What are the secrets? Well, that is a story for another day inshaAllah.

The mosque of the Prophet [saw] was never just a mosque. It was the center of the first Islamic community and nation. It was the scene of our greatest triumphs and tragedies. It was a community center, homeless refuge, university and mosque all rolled into one.

Like the Muslim community, it has grown over the years and become more modern with each passing generation. But despite the exponential growth and changes from the simple Hijazi date palm trunk interior to the marble and gold clad structure we have today – the inner core remains the same. Perhaps there’s a lesson in there for us all.

You can visit this blog for more beneficial Islamic Articles:
http://knowledgeofmydeen..com.ng/2017/01/9-things-you-might-not-know-about.html?m=1

References

1. Sahih Bukhari – Book 30, Hadith 112
2. The holy cities, the pilgrimage and the world of Islam. Sultan Ghalib Al Quaiti, Page 439
3. http://www.kultur.gov.tr/EN,32815/dolmabahce-palace.html
4. History of Al Madinah Al Munawarah. Safiur Rahman Mubarakpuri. Pg 68
5. http://www.arabnews.com/prophet%E2%80%99s-mosque-accommodate-two-million-worshippers-after-expansion
6.http://www.islamiclandmarks.com/saudi/madinah/masjid_e_nabwi/the_city_of_madinah.html
7. The Prophet Muhammad (SAW) and the urbanization of Madinah. Assoc Prof Dr Spahic Omer. Research paper. Pages 89-90
8. Sabiq Al-Sayyid. Fiqh al Sunnah (Kitab Al-‘Ibadat) volume 2. Page 148.
9. Sahih Bukhari. Chapter 23, Hadith 474
10. http://islamqa.info/en/34464
11. Sultan Ghalib Al Quaiti, Op Cit. Page 144
12. http://www.alarabiya.net/articles/2006/03/30/22439.html
13. http://ahmadjibril.com/articles/Isa.html
14. Sultan Ghalib Al Quaiti, Op Cit. Pages 124-125
15. Ibid Pages 125-127
16. Wafa Al-Wafa, Al Samhudi Pages 608-609
17. Ibid Pages 633 – 636
18. Fusul Min Tarikh Al-Madinah Al Munawarrah. Ali Hafiz. Pg 127
19. Diaries of Rifat Pasha, Vol 1, Page 464- 465
20. Sultan Ghalib Al Quaiti, Op Cit. Page 148
21. Ibid Page 144
22. Ibid Page 146
23. Ibid Page 125
24. Ibid Page 497
25. The Sacred Trusts: Topkapi Palace Museum. Hilmi Aydin
26. http://www.alarabiya.net/articles/2006/03/30/22439.html

May Allah reward the author.

okay. Thanks.

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Alhamdulillah is all I can say,my brother was there but he survived.

we don't give advice concerning religion out of ignorance.. as Yoruba will say IMO LO LADINI OGBON OOO GBE......

haba,but you shouldn't address the issue like that now ustaz.....yes it is the right of a Muslim to recite and reflect, you're right,but you shouldn't tell people to stop wasting their time reading what they don't understand.... because Allah is the One Who rewards not you,how will you say its waste of time or they should drop it......you've advised already,you don't critize

[quote author=ptoall1000 post=33002512]This thread is created for people who want to learn CISCO networking from beginner to expert. Experieced trainers are welcome.
please can som1 give me an insight about these IT trainings ....I don't know what to start with....

Hello good evening,,,..... I'm still a student of unilorin....... but I love to also be part in the IT world....so I need an insight on what to begin with.....I do hear abt networking,programing, ccna,ccnp,and others but I don't really understand them......I'll by so glad for a your replies.... thanks

Please can somone tell me how to sub for glo on andriod.....and what's d duration....tnks