H-Net* Daily Hadith - Thursday 20 Syawal 1420 A.H.
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PAS : KE ARAH PEMERINTAHAN ISLAM YANG ADIL
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-
Hadith 1.199 (Al-Bukhari)
-
Narrated Thabit:
Anas said, "The Prophet asked for water and a tumbler with a broad base and
not so deep, containing a small quantity of water, was brought to him
whereby he put his fingers in it." Anas further said, "noticed the water
springing out from amongst his fingers." Anas added, "estimated that the
people who performed ablution with it numbered between seventy to eighty."
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H-Net* Daily Al-Qur'an - Thursday 20 Syawal 1420 A.H.
xt clause shows that "fear of Allah" does not mean "fear" in the ordinary sense, which would make you avoid the object of fear. On the contrary the "fear of Allah" is the intense desire to avoid everything that is against His Will and Law. It is in fact duty to Allah, for we are told to seek ardently the means by which we may approach Him, and that can only be done by striving with might and main for His cause. c. 741. "Prosper" in the real sense, for that is all that matters, as the life of this world is brief and fleeting, and of small account as against Eternity. 36: No commentary available. 37: No commentary available. ( Melanggan ? To : [EMAIL PROTECTED] pada body : SUBSCRIBE HIZB) ( Berhenti ? To : [EMAIL PROTECTED] pada body: UNSUBSCRIBE HIZB) ( Segala pendapat yang dikemukakan tidak menggambarkan ) ( pandangan rasmi bukan tanggungjawab HIZBI-Net ) ( Bermasalah? Sila hubungi [EMAIL PROTECTED] ) ~~~~ Pengirim: Muslims On-Line [EMAIL PROTECTED]
H-Net* Daily Hadith - Wednesday 19 Syawal 1420 A.H.
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PAS : KE ARAH PEMERINTAHAN ISLAM YANG ADIL
~~~
-
Hadith 1.198 (Al-Bukhari)
-
Narrated 'Amr bin Yahya:
(on the authority of his father) My uncle used to perform ablution
extravagantly and once he asked 'Abdullah bin Zaid to tell him how he had
seen the Prophet performing ablution. He asked for an earthenware pot
containing water, and poured water from it on his hands and washed them
thrice, and then put his hand in the earthenware pot and rinsed his mouth
and washed his nose by putting water in it and then blowing it out thrice
with one handful of water; he again put his hand in the water and took a
handful of water and washed his face thrice, then washed his hands up to
the elbows twice, and took water with his hand, and passed it over his head
from front to back and then from back to front, and then washed his feet
(up to the ankles) and said, "I saw the Prophet performing ablution in that
way."
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H-Net* Daily Hadith - Tuesday 18 Syawal 1420 A.H.
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PAS : KE ARAH PEMERINTAHAN ISLAM YANG ADIL
~~~
-
Hadith 1.197 (Al-Bukhari)
-
Narrated 'Aisha:
When the ailment of the Prophet became aggravated and his disease became
severe, he asked his wives to permit him to be nursed (treated) in my
house. So they gave him the permission. Then the Prophet came (to my house)
with the support of two men, and his legs were dragging on the ground,
between 'Abbas, and another man. 'Ubaidullah (the sub narrator) said, "I
informed 'Abdullah bin 'Abbas of what 'Aisha said. Ibn 'Abbas said: 'Do you
know who was the other man?' I replied in the negative. Ibn 'Abbas said,
'He was 'Ali (bin Abi Talib)." 'Aisha further said, "When the Prophet came
to my house and his sickness became aggravated he ordered us to pour seven
skins full of water on him, so that he might give some advice to the
people. So he was seated in a Mikhdab (brass tub) belonging to Hafsa, the
wife of the Prophet. Then, all of us started pouring water on him from the
water skins till he beckoned to us to stop and that we have done (what he
wanted us to do). After that he went out to the people."
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H-Net* Daily Hadith - Sunday 16 Syawal 1420 A.H.
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PAS : KE ARAH PEMERINTAHAN ISLAM YANG ADIL
~~~
-
Hadith 1.195 (Al-Bukhari)
-
Narrated Abu Musa:
Once the Prophet asked for a tumbler containing water. He washed his hands
and face in it and also threw a mouthful of water in it.
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H-Net* Daily Al-Qur'an - Sunday 16 Syawal 1420 A.H.
rained for the chase? They must necessarily kill at some distance from their masters. Their game is legalised on these conditions: (1) that they are trained to kill, not merely for their own appetite, or out of mere wantonness, but for their master's food; the training implies that something of the solemnity which Allah has taught us in this matter goes into their action; and (2) we are to pronounce the name of Allah over the quarry; this is interpreted to mean that the Takbir should be pronounced when the hawk or dog, etc., is released to the quarry. 5: c. 699. The question is for food generally, such as is ordinarily "good and pure": in the matter of meat it should be killed with some sort of solemnity analogous to that of the Takbir. The rules of Islam in this respect being analogous to those of the People of the Book, there is no objection to mutual recognition, as opposed to meat killed by Pagans with superstitious rites. In this respect the Christian rule is the same: "That ye abstain from meats offered to idols, and from blood, and from things strangled, and from fornication." (Acts, xv. 29). Notice the bracketing of fornication with things unlawful to eat. c. 700. Islam is not exclusive. Social intercourse, including inter-marriage, is permitted with the People of the Book. A Muslim man may marry a woman from their ranks on the same terms as he would marry a Muslim woman, i.e., he must give her an economic and moral status, and must not be actuated merely by motives of lust or physical desire. A Muslim woman may not marry a non-Muslim man, because her Muslim status would be affected; the wife ordinarily takes the nationality and status given by her husband's law. Any man or woman, of any race or faith, may, on accepting Islam, freely marry any Muslim woman or man, provided it be from motives of purity and chastity and not of lewdness. c. 701. As always, food, cleanliness, social intercourse, marriage and other interests in life, are linked with our duty to Allah and faith in Him. Duty and faith are for our own benefit, here and in the Hereafter. 6: c. 702. These are the essentials of Wudhu, or ablutions preparatory to prayers, viz., (1) to bathe the whole face in water, and (2) both hands and arms to the elbows, with (3) a little rubbing of the head with water (as the head is usually protected and comparatively clean), and (4) the bathing of the feet to the ankles. In -addition, following the practice of the Prophet, it is usual first to wash the mouth, and the nose before proceeding with the face, etc. c. 703. Cf. iv. 43 and n. 563. Ritual impurity arises from sex pollution. c. 704. This is Tayammum, or wiping with clean sand or earth where water is not available. I take it that this substitute is permissible both for Wudhu and for a full bath, in the circumstances mentioned. ( Melanggan ? To : [EMAIL PROTECTED] pada body : SUBSCRIBE HIZB) ( Berhenti ? To : [EMAIL PROTECTED] pada body: UNSUBSCRIBE HIZB) ( Segala pendapat yang dikemukakan tidak menggambarkan ) ( pandangan rasmi bukan tanggungjawab HIZBI-Net ) ( Bermasalah? Sila hubungi [EMAIL PROTECTED]) ~~~~ Pengirim: Muslims On-Line [EMAIL PROTECTED]
H-Net* Daily Al-Qur'an - Saturday 15 Syawal 1420 A.H.
, the non-Muslims could not expect that the Muslims would ever return to their former fold. Before the treaty of Hudaibiyah, the Muslims were so engaged in their struggle with the non-Muslim Quraish that they got no time to propagate their message. This hindrance was removed by what was apparently a defeat but in reality a victory at Hudaibiyah. This gave the Muslims not only peace in their own territory but also respite to spread their message in the surrounding territories. Accordingly the Holy Prophet addressed letters to the rulers of Iran, Egypt and the Roman Empire and the chiefs of Arabia, inviting them to Islam. At the same time the missionaries of Islam spread among the clans and tribes and invited them to accept the Divine Way of Allah. These were the circumstances at the time when Al-Ma'idah was revealed. Topics It deals with the following three main topics: 1. Commandments and instructions about the religious, cultural and political life of the Muslims. In this connection, a code of ceremonial rules concerning the journey for Hajj has been prescribed; the observance of strict respect for the emblems of Allah has been enjoined; and any kind of obstruction or interference with the pilgrims to the Kaabah has been prohibited. Definite rules and regulations have been laid down for what is lawful and unlawful in the matter of food, and self-imposed foolish restrictions of the pre-Islamic age have been abolished. Permission has been given to take food with the people of the Book and to marry their women. Rules and regulations for the performance of Wudu (ablutions) and bath and purification and tayammum (ablutions with dust) have been prescribed. Punishment for rebellion, disturbance of peace and theft have been specified. Drinking and gambling have absolutely been made unlawful. Expiation for the breaking of oath has been laid down and a few more things have been added to the law of evidence. 2. Admonition to the Muslims. Now that the Muslims had become a ruling body, it was feared that power might corrupt them. At this period of great trial, Allah had admonished them over and over again to stick to justice and to guard against the wrong behaviour of their predecessors, the people of the Book. They have been enjoined to remain steadfast to the Covenant of obedience to Allah and His Messenger, and to observe strictly their commands and prohibitions in order to save them- selves from the evil consequences which. befell the Jews and the Christians who had violated them. They have been instructed to observe the dictates of the Holy Quran in the conduct of all their affairs and warned against the attitude of hypocrisy. 3. Admonition to the Jews and the Christians. As the power of the Jews had been totally weakened and almost all their habitations in north Arabia had come under the rule of the Muslims, they have been warned again about their wrong attitude and invited to follow the Right Way. At the same time a detailed invitation has also been extended to the Christians. The errors of their creeds have been clearly pointed out and they have been admonished to accept the guidance of the Holy Prophet. Incidentally, it may be noted that no direct invitation has been made to the Majusis and idolaters living in the adjoining countries, because there was no need for a separate address for them as their condition had already been covered by the addresses to the mushrik Arabs. Subject:Consolidation of the Islamic Community. In continuation of the instructions about the consolidation of the Islamic Community given in Surah AN-NISA, the Muslims have been directed to observe and fulfill all their obligations: further regulations have been prescribed to train the Muslims for that purpose. They have also been particularly warned as rulers to guard against the corruption, of power and directed to observe the Covenant of the Quran. They have also been exhorted to learn lessons from the failings of their predecessors, the Jews and the Christians, who in their turn have been admonished to give up their wrong attitudes towards the Right Way and accept the guidance taught by Prophet Muhammad (God's peace be upon him). ( Melanggan ? To : [EMAIL PROTECTED] pada body : SUBSCRIBE HIZB) ( Berhenti ? To : [EMAIL PROTECTED] pada body: UNSUBSCRIBE HIZB) ( Segala pendapat yang dikemukakan tidak menggambarkan ) ( pandangan rasmi bukan tanggungjawab HIZBI-Net ) ( Bermasalah? Sila hubungi [EMAIL PROTECTED]) Pengirim: Muslims On-Line [EMAIL PROTECTED]
H-Net* Daily Hadith - Saturday 15 Syawal 1420 A.H.
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PAS : KE ARAH PEMERINTAHAN ISLAM YANG ADIL
~~~
-
Hadith 1.194 (Al-Bukhari)
-
Narrated Anas:
It was the time for prayer, and those whose houses were near got up and
went to their people (to perform ablution), and there remained some people
(sitting). Then a painted stove pot (Mikhdab) containing water was brought
to Allah's Apostles. The pot was small, not broad enough for one to spread
one's hand in; yet all the people performed ablution. (The sub narrator
said, "We asked Anas, 'How many persons were you?' Anas replied 'We were
eighty or more"). (It was one of the miracles of Allah's Apostle).
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H-Net* Daily Al-Qur'an - Friday 14 Syawal 1420 A.H.
, the non-Muslims could not expect that the Muslims would ever return to their former fold. Before the treaty of Hudaibiyah, the Muslims were so engaged in their struggle with the non-Muslim Quraish that they got no time to propagate their message. This hindrance was removed by what was apparently a defeat but in reality a victory at Hudaibiyah. This gave the Muslims not only peace in their own territory but also respite to spread their message in the surrounding territories. Accordingly the Holy Prophet addressed letters to the rulers of Iran, Egypt and the Roman Empire and the chiefs of Arabia, inviting them to Islam. At the same time the missionaries of Islam spread among the clans and tribes and invited them to accept the Divine Way of Allah. These were the circumstances at the time when Al-Ma'idah was revealed. Topics It deals with the following three main topics: 1. Commandments and instructions about the religious, cultural and political life of the Muslims. In this connection, a code of ceremonial rules concerning the journey for Hajj has been prescribed; the observance of strict respect for the emblems of Allah has been enjoined; and any kind of obstruction or interference with the pilgrims to the Kaabah has been prohibited. Definite rules and regulations have been laid down for what is lawful and unlawful in the matter of food, and self-imposed foolish restrictions of the pre-Islamic age have been abolished. Permission has been given to take food with the people of the Book and to marry their women. Rules and regulations for the performance of Wudu (ablutions) and bath and purification and tayammum (ablutions with dust) have been prescribed. Punishment for rebellion, disturbance of peace and theft have been specified. Drinking and gambling have absolutely been made unlawful. Expiation for the breaking of oath has been laid down and a few more things have been added to the law of evidence. 2. Admonition to the Muslims. Now that the Muslims had become a ruling body, it was feared that power might corrupt them. At this period of great trial, Allah had admonished them over and over again to stick to justice and to guard against the wrong behaviour of their predecessors, the people of the Book. They have been enjoined to remain steadfast to the Covenant of obedience to Allah and His Messenger, and to observe strictly their commands and prohibitions in order to save them- selves from the evil consequences which. befell the Jews and the Christians who had violated them. They have been instructed to observe the dictates of the Holy Quran in the conduct of all their affairs and warned against the attitude of hypocrisy. 3. Admonition to the Jews and the Christians. As the power of the Jews had been totally weakened and almost all their habitations in north Arabia had come under the rule of the Muslims, they have been warned again about their wrong attitude and invited to follow the Right Way. At the same time a detailed invitation has also been extended to the Christians. The errors of their creeds have been clearly pointed out and they have been admonished to accept the guidance of the Holy Prophet. Incidentally, it may be noted that no direct invitation has been made to the Majusis and idolaters living in the adjoining countries, because there was no need for a separate address for them as their condition had already been covered by the addresses to the mushrik Arabs. Subject:Consolidation of the Islamic Community. In continuation of the instructions about the consolidation of the Islamic Community given in Surah AN-NISA, the Muslims have been directed to observe and fulfill all their obligations: further regulations have been prescribed to train the Muslims for that purpose. They have also been particularly warned as rulers to guard against the corruption, of power and directed to observe the Covenant of the Quran. They have also been exhorted to learn lessons from the failings of their predecessors, the Jews and the Christians, who in their turn have been admonished to give up their wrong attitudes towards the Right Way and accept the guidance taught by Prophet Muhammad (God's peace be upon him). ( Melanggan ? To : [EMAIL PROTECTED] pada body : SUBSCRIBE HIZB) ( Berhenti ? To : [EMAIL PROTECTED] pada body: UNSUBSCRIBE HIZB) ( Segala pendapat yang dikemukakan tidak menggambarkan ) ( pandangan rasmi bukan tanggungjawab HIZBI-Net ) ( Bermasalah? Sila hubungi [EMAIL PROTECTED]) Pengirim: Muslims On-Line [EMAIL PROTECTED]
H-Net* Daily Hadith - Friday 14 Syawal 1420 A.H.
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PAS : KE ARAH PEMERINTAHAN ISLAM YANG ADIL
~~~
-
Hadith 1.193 (Al-Bukhari)
-
Narrated Jabir:
Allah's Apostle came to visit me while I was sick and unconscious. He
performed ablution and sprinkled the remaining water on me and I became
conscious and said, "O Allah's Apostle! To whom will my inheritance go as I
have neither ascendants nor descendants?" Then the Divine verses regarding
Fara'id (inheritance) were revealed.
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H-Net* Daily Al-Qur'an - Thursday 13 Syawal 1420 A.H.
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PAS : KE ARAH PEMERINTAHAN ISLAM YANG ADIL
~~~
Sura 4. An-Nisaa Section 24 (Y. Ali Translation)
172.Christ disdaineth not to serve and worship Allah nor do the angels
those nearest (to Allah): those who disdain His worship and are arrogant He
will gather them all together unto himself to (answer).
173.But those who believe and do deeds of righteousness He will give their
(due) rewards and more out of His bounty: but those who are disdainful and
arrogant He will punish with a grievous penalty; nor will they find besides
Allah any to protect or help them.
174.O mankind! verily there hath come to you a convincing proof from your
Lord: for We have sent unto you a light (that is) manifest.
175.Then those who believe in Allah and hold fast to Him soon will He
admit them to Mercy and Grace from Him and guide them to Himself by a
straight Way.
176.They ask thee for a legal decision. Say: Allah directs (thus) about
those who leave no descendants or ascendants as heirs. If it is a man that
dies leaving a sister but no child she shall have half the inheritance: if
(such a deceased was) a woman who left no child her brother takes her
inheritance: if there are two sisters they shall have two-thirds of the
inheritance (between them): if there are brothers and sisters (they share)
the male having twice the share of the female. Thus doth Allah make clear
to you (His law) lest ye err. And Allah hath knowledge of all things.
---
Sura 4. An-Nisaa Section 24 (Y. Ali Commentary)
---
172:c. 677. Christ often watched and prayed, as a humble worshipper of
Allah; and his agony in the Garden of Gethsemane was full of human dignity,
suffering, and self- humiliation (see Matt. xxvi. 36-45).
c. 678. The disdainful and the arrogant are the crew of Satan, who will be
gathered together before the Supreme Throne for punishment.
173:No commentary available.
174:c. 678. The disdainful and the arrogant are the crew of Satan, who
will be gathered together before the Supreme Throne for punishment.
175:c. 680. The Mercy and Grace are expressed here as specially bestowed
by Him.
176:c. 681. This verse supplements the rule of inheritance of the estate
of a deceased person who has left as heir neither a descendant nor an
ascendant. We shall call such a person A, who may be either a male or a
female. In iv. 12 (second half), A's case was considered where he had left
uterine brothers or sisters. Here A's case is considered where he has left
brothers and or sisters by the father's side, whether the mother was the
same or not. "Brothers" and "sisters" in this verse must be construed to be
such brothers and sisters. For the sake of clearness, I have expanded the
terse language of the original in the translation. Let me explain it more
concretely in this note. A, and "brother" and "sister" being strictly
defined as above, we proceed to consider how A's inheritance would be
divided. If A left a widow or widower, the widow's or widower's share would
first be calculated as in the first half of iv. 12; if A left no spouse,
this calculation would not be necessary. Then if A left a single "sister,"
she would have a half share, the remaining half (in so for as it, or a part
of it, does not fall to a spouse, if any) going to remoter heirs: if a
single "brother," he would have the whole (subject to the spouse's right if
there is a spouse); if more than one "brother," they divide the whole
(subject to etc.). If A left two or more "sisters," they get between them
two-thirds, subject to the spouse's right, if any. If A left a "brother"
and "sister," or "brothers" and "sisters," they divide on the basis that
each "brother's" share is twice that of the "sister" (subject to, etc.). In
all cases debts, funeral expenses, and legacies (to the amount allowed)
have priority as in n. 522.
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H-Net* Daily Hadith - Thursday 13 Syawal 1420 A.H.
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PAS : KE ARAH PEMERINTAHAN ISLAM YANG ADIL
~~~
-
Hadith 1.191 (Al-Bukhari)
-
Narrated Amr bin Yahya:
My father said, "I saw Amr bin Abi Hasan asking 'Abdullah bin Zaid about
the ablution of the Prophet. 'Abdullah bin Zaid asked for an earthenware
pot containing water and performed ablution in front of them. He poured
water over his hands and washed them thrice. Then he put his (right) hand
in the pot and rinsed his mouth and washed his nose by putting water in it
and then blowing it out thrice with three handfuls of water. Again he put
his hand in the water and washed his face thrice. After that he put his
hand in the pot and washed his forearms up to the elbows twice and then
again put his hand in the water and passed wet hands over his head by
bringing them to the front and then to the back and once more he put his
hand in the pot and washed his feet (up to the ankles.)"
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H-Net* Daily Hadith - Sunday 09 Syawal 1420 A.H.
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PAS : KE ARAH PEMERINTAHAN ISLAM YANG ADIL
~~~
-
Hadith 1.187 (Al-Bukhari)
-
Narrated Abu Juhaifa:
Allah's Apostle came to us at noon and water for ablution was brought to
him. After he had performed ablution, the remaining water was taken by the
people and they started smearing their bodies with it (as a blessed thing).
The Prophet offered two Rakat of the Zuhr prayer and then two Rakat of the
'Asr prayer while an 'Anza (spearheaded stick) was there (as a Sutra) in
front of him. Abu Musa said: The Prophet asked for a tumbler containing
water and washed both his hands and face in it and then threw a mouthful of
water in the tumbler and said to both of us (Abu Musa and Bilal), "Drink
from the tumbler and pour some of its water on your faces and chests."
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PAS : KE ARAH PEMERINTAHAN ISLAM YANG ADIL
~~~
-
Hadith 1.187 (Al-Bukhari)
-
Narrated Abu Juhaifa:
Allah's Apostle came to us at noon and water for ablution was brought to
him. After he had performed ablution, the remaining water was taken by the
people and they started smearing their bodies with it (as a blessed thing).
The Prophet offered two Rakat of the Zuhr prayer and then two Rakat of the
'Asr prayer while an 'Anza (spearheaded stick) was there (as a Sutra) in
front of him. Abu Musa said: The Prophet asked for a tumbler containing
water and washed both his hands and face in it and then threw a mouthful of
water in the tumbler and said to both of us (Abu Musa and Bilal), "Drink
from the tumbler and pour some of its water on your faces and chests."
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PAS : KE ARAH PEMERINTAHAN ISLAM YANG ADIL
~~~
-
Hadith 1.189 (Al-Bukhari)
-
Narrated As-Sa'ib bin Yazid:
My aunt took me to the Prophet and said, "O Allah's Apostle! This son of my
sister has got a disease in his legs." So he passed his hands on my head
and prayed for Allah's blessings for me; then he performed ablution and I
drank from the remaining water. I stood behind him and saw the seal of
Prophethood between his shoulders, and it was like the "Zir-al-Hijla"
(means the button of a small tent, but some said 'egg of a partridge.' etc.)
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y hindered many from Allah's way. 161.That they took usury (interest) though they were forbidden; and that they devoured men's substance wrongfully; We have prepared for those among them who reject faith a grievous punishment. 162.But those among them who are well-grounded in knowledge and the believers believe in what hath been revealed to thee; and (especially) those who establish regular prayer and practice regular charity and believe in Allah and in the Last Day: to them shall We soon give a great reward. ( Melanggan ? To : [EMAIL PROTECTED] pada body : SUBSCRIBE HIZB) ( Berhenti ? To : [EMAIL PROTECTED] pada body: UNSUBSCRIBE HIZB) ( Segala pendapat yang dikemukakan tidak menggambarkan ) ( pandangan rasmi bukan tanggungjawab HIZBI-Net ) ( Bermasalah? Sila hubungi [EMAIL PROTECTED] ) Pengirim: Muslims On-Line [EMAIL PROTECTED]
H-Net* Daily Al-Qur'an - Saturday 08 Syawal 1420 A.H.
ot;. Money was dealt with in the last verse. Here is the case of "the other woman". Legally more than one wife (up to four) are permissible on the condition that the man can be fair and just to all. 130:No commentary available. 131:c. 640. Notice the refrain: "To Allah belong all things in the heavens and on earth": repeated three times, each time with a new application. In the first instance it follows the statement of Allah's universal providence and love. If two persons, in spite of every sincere desire to love and comfort each other, fail to achieve that end, and have to separate, Allah's all-reaching bounty never fails, for He is the Lord of all things. In the second instance it is connected with Allah's Self-existence, Self-excellence, and independence of all creatures: all His commands are for our good, and they are given to all His creatures, according to their capacities. In the third instance, it is connected with His universal power; for He could destroy any individual or nation and create a new one without any loss to Himself; but He gives a chance to all again and again, and even rewards them beyond their own ambitions. c. 641. Allah's existence is absolute existence. It does not depend on any other person or any other thing. And it is worthy of all praise, for it is all-good and comprises every possible excellence. It is necessary to stress this point in order to show that the moral law for man is not a mere matter of transcendental commands, but really rests on the essential needs of mankind itself. If therefore such schools of thought as Behaviourism proved their theories up to the hilt, they do not affect the position of Islam in the least. The highest ethical standards are enjoined by Islam, not as dogmatic imperatives, but because they can be shown to follow from the needs of man's nature and the results of man's experience. 132:c. 642. This refers to the next verse. He does not need us, but we need Him. Our hopes, our happiness, our success centre in Him; but He is Self-sufficient. He has the power to supersede us, but His goodness is ever seeking to give us every chance in this world as well as in the Hereafter. 133:No commentary available. 134:c. 643. Man in this life can only see up to the horizon of this life. The highest rewards which his wishes or ambitions can conceive of are conceived in the terms of this life. But Allah can give him not only these but something infinitely higher, the rewards of the Hereafter, which it did not even enter his heart to ask for or his imagination to conceive. ( Melanggan ? To : [EMAIL PROTECTED] pada body : SUBSCRIBE HIZB) ( Berhenti ? To : [EMAIL PROTECTED] pada body: UNSUBSCRIBE HIZB) ( Segala pendapat yang dikemukakan tidak menggambarkan ) ( pandangan rasmi bukan tanggungjawab HIZBI-Net ) ( Bermasalah? Sila hubungi [EMAIL PROTECTED]) ~~~~ Pengirim: Muslims On-Line [EMAIL PROTECTED]
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PAS : KE ARAH PEMERINTAHAN ISLAM YANG ADIL
~~~
-
Hadith 1.186 (Al-Bukhari)
-
Narrated 'Amr:
My father saw 'Amr bin Abi Hasan asking 'Abdullah bin Zaid about the
ablution of the Prophet. 'Abdullah bin Zaid asked for earthenware pot
containing water and in front of them performed ablution like that of the
Prophet. He poured water from the pot over his hand and washed his hands
thrice and then he put his hands in the pot and rinsed his mouth and washed
his nose by putting water in it and then blowing it out with three handfuls
of water. Again he put his hand in the water and washed his face thrice and
washed his forearms up to the elbows twice; and then put his hands in the
water and then passed them over his head by bringing them to the front and
then to the rear of the head once, and then he washed his feet up to the
ankles.
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available.
123:c. 632. Personal responsibility is again and again insisted on as the
key-note of Islam. In this are implied faith and right conduct. Faith is
not an external thing: it begins with an act of will, but if true and
sincere, it affects the whole being, and leads to right conduct. In this it
is distinguished from the kind of faith which promises salvation because
some one else in whom you are asked to believe has borne away the sins of
men, or the kind of faith which says that because you are born of a certain
race ("Children of Abraham") or a certain caste, you are privileged, and
your conduct will be judged by a different standard from that of other men.
Whatever you are, if you do evil, you must suffer the consequences, unless
Allah's Mercy comes to your help.
124:c. 633. Naqir = the groove in a date-stone, a thing of no value
whatever. Cf. n. 575 to iv. 53.
125:c. 634. Abraham is distinguished in Muslim theology with the title of
"Friend of Allah". This does not of course mean that he was anything more
than a mortal. But his faith was pure and true, and his conduct was firm
and righteous in all circumstances. He was the fountainhead of the present
monotheistic tradition, the Patriarch of the prophetic line, and is revered
alike by Jews, Christians and Muslims.
126:c. 625. Usually secrecy is for evil ends, or from questionable
motives, or because the person seeking secrecy is ashamed of himself and
knows that if his acts or motives became known, he would make himself
odious. Islam therefore disapproves of secrecy and loves and enjoins
openness in all consultations and doings. But there are three things in
which secrecy is permissible, and indeed laudable, provided the motive be
purely unselfish, to earn "the good pleasure of Allah": (1) if you are
doing a deed of charity or beneficence, whether in giving material things
or in helping in moral, intellectual, or spiritual matters; here publicity
may not be agreeable to the recipient of your beneficence, and you have to
think of his feelings; (2) where an unpleasant act of justice or correction
has to be done; this should be done, but there is no virtue in publishing
it abroad and causing humiliation to some parties or adding to their
humiliation by publicity; (3) where there is a delicate question of
conciliating parties to a quarrel; they may be very touchy about publicity
but quite amenable to the influence of a man acting in private.
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PAS : KE ARAH PEMERINTAHAN ISLAM YANG ADIL
~~~
-
Hadith 1.185 (Al-Bukhari)
-
Narrated Yahya Al-Mazini:
A person asked 'Abdullah bin Zaid who was the grandfather of 'Amr bin
Yahya, "Can you show me how Allah's Apostle used to perform ablution?"
'Abdullah bin Zaid replied in the affirmative and asked for water. He
poured it on his hands and washed them twice, then he rinsed his mouth
thrice and washed his nose with water thrice by putting water in it and
blowing it out. He washed his face thrice and after that he washed his
forearms up to the elbows twice and then passed his wet hands over his head
from its front to its back and vice versa (beginning from the front and
taking them to the back of his head up to the nape of the neck and then
brought them to the front again from where he had started) and washed his
feet (up to the ankles).
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PAS : KE ARAH PEMERINTAHAN ISLAM YANG ADIL
~~~
-
Hadith 1.184 (Al-Bukhari)
-
Narrated Asma' bint Abu Bakr:
I came to 'Aisha the wife of the Prophet during the solar eclipse. The
people were standing and offering the prayer and she was also praying. I
asked her, "What is wrong with the people?" She beckoned with her hand
towards the sky and said, "Subhan Allah." I asked her, "Is there a sign?"
She pointed out, "Yes." So I, too, stood for the prayer till I fell
unconscious and later on I poured water on my head. After the prayer,
Allah's Apostle praised and glorified Allah and said, "Just now I have seen
something which I never saw before at this place of mine, including
Paradise and Hell. I have been inspired (and have understood) that you will
be put to trials in your graves and these trials will be like the trials of
Ad-Dajjal, or nearly like it (the sub narrator is not sure of what Asma'
said). Angels will come to every one of you and ask, 'What do you know
about this man?' A believer will reply, 'He is Muhammad, Allah's Apostle ,
and he came to us with self-evident truth and guidance. So we accepted his
teaching, believed and followed him.' Then the angels will say to him to
sleep in peace as they have come to know that he was a believer. On the
other hand a hypocrite or a doubtful person will reply, 'I do not know but
heard the people saying something and so I said the same.' "
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PAS : KE ARAH PEMERINTAHAN ISLAM YANG ADIL
~~~
Sura 4. An-Nisaa Section 17 (Y. Ali Translation)
113.But for the Grace of Allah to thee and His Mercy a party of them would
certainly have plotted to lead thee astray. But (in fact) they will only
lead their own souls astray and to thee they can do no harm in the least.
For Allah hath sent down to thee the Book and wisdom and taught thee what
thou knewest not (before); and great is the grace of Allah unto thee.
114.In most of their secret talks there is no good: but if one exhorts to
a deed of charity or justice or conciliation between men (secrecy is
permissible): to him who does this seeking the good pleasure of Allah We
shall soon give a reward of the highest (value).
115.If anyone contends with the Apostle even after guidance has been
plainly conveyed to him and follows a path other than that becoming to men
of faith We shall leave him in the path he has chosen and land him in
Hell--what an evil refuge!
---
Sura 4. An-Nisaa Section 17 (Y. Ali Commentary)
---
113:No commentary available.
114:c. 625. Usually secrecy is for evil ends, or from questionable
motives, or because the person seeking secrecy is ashamed of himself and
knows that if his acts or motives became known, he would make himself
odious. Islam therefore disapproves of secrecy and loves and enjoins
openness in all consultations and doings. But there are three things in
which secrecy is permissible, and indeed laudable, provided the motive be
purely unselfish, to earn "the good pleasure of Allah": (1) if you are
doing a deed of charity or beneficence, whether in giving material things
or in helping in moral, intellectual, or spiritual matters; here publicity
may not be agreeable to the recipient of your beneficence, and you have to
think of his feelings; (2) where an unpleasant act of justice or correction
has to be done; this should be done, but there is no virtue in publishing
it abroad and causing humiliation to some parties or adding to their
humiliation by publicity; (3) where there is a delicate question of
conciliating parties to a quarrel; they may be very touchy about publicity
but quite amenable to the influence of a man acting in private.
115:No commentary available.
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PAS : KE ARAH PEMERINTAHAN ISLAM YANG ADIL
~~~
-
Hadith 1.183 (Al-Bukhari)
-
Narrated 'Abdullah bin 'Abbas:
That he stayed overnight in the house of Maimuna the wife of the Prophet,
his aunt. He added : I lay on the bed (cushion transversally) while Allah's
Apostle and his wife lay in the lengthwise direction of the cushion.
Allah's Apostle slept till the middle of the night, either a bit before or
a bit after it and then woke up, rubbing the traces of sleep off his face
with his hands. He then, recited the last ten verses of Sura Al-Imran, got
up and went to a hanging water-skin. He then Performed the ablution from it
and it was a perfect ablution, and then stood up to offer the prayer. I,
too, got up and did as the Prophet had done. Then I went and stood by his
side. He placed his right hand on my head and caught my right ear and
twisted it. He prayed two Rakat then two Rakat and two Rakat and then two
Rakat and then two Rakat and then two Rakat (separately six times), and
finally one Rak'a (the Witr). Then he lay down again in the bed till the
Mu'adhdhin came to him where upon the Prophet got up, offered a two light
Rakat prayer and went out and led the Fajr prayer.
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but we add to it something else; for we tie round our necks the guilt of falsehood, which converts even our minor fault into a great sin, and in any case brands us even in this life with shame and ignominy. 112:No commentary available. ( Melanggan ? To : [EMAIL PROTECTED] pada body : SUBSCRIBE HIZB) ( Berhenti ? To : [EMAIL PROTECTED] pada body: UNSUBSCRIBE HIZB) ( Segala pendapat yang dikemukakan tidak menggambarkan ) ( pandangan rasmi bukan tanggungjawab HIZBI-Net ) ( Bermasalah? Sila hubungi [EMAIL PROTECTED]) Pengirim: muslims on-line [EMAIL PROTECTED]
H-Net* Daily Al-Qur'an - Sunday 02 Syawal 1420 A.H.
with pure motives, counts as service in the cause of Allah. The immediate occasion was in connection with jihad, but the words are general, and can be applied to similar circumstances. In war (or in peace) we are apt to catch some worldly advantage by pluming ourselves on our superiority in Faith. In war perhaps we want to gain glory or booty by killing a supposed enemy. This is wrong. The righteous man, if he is really out in Allah's service, has more abundant and richer gifts to think of in the Hereafter. 95: c. 614. Allah's goodness is promised to all people of Faith. But there are degrees among men and women of Faith. There are people with natural inertia: they do the minimum that is required of them, but no more. There are people who are weak in will: they are easily frightened. There are people who are so strong in will and so firm in faith that they are determined to conquer every obstacle, whether in their own physical or other infirmities or in the external world around them. In a time of jihad, when people give their all, and even their lives, for the common cause, they must be accounted more glorious than those who sit at home, even though they have good will to the cause and carry out minor duties in aid. The special reward of such self-sacrifice is special forgiveness and mercy, as proceeding from the direct approbation and love of Allah. 96: No commentary available. ( Melanggan ? To : [EMAIL PROTECTED] pada body : SUBSCRIBE HIZB) ( Berhenti ? To : [EMAIL PROTECTED] pada body: UNSUBSCRIBE HIZB) ( Segala pendapat yang dikemukakan tidak menggambarkan ) ( pandangan rasmi bukan tanggungjawab HIZBI-Net ) ( Bermasalah? Sila hubungi [EMAIL PROTECTED]) Pengirim: muslims on-line [EMAIL PROTECTED]
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PAS : KE ARAH PEMERINTAHAN ISLAM YANG ADIL
~~~
Sura 4. An-Nisaa Section 14 (Y. Ali Translation)
97. When angels take the souls of those who die in sin against their souls
they say: "In what (plight) were ye?" They reply: "Weak and oppressed were
we in the earth." They say: "Was not the earth of Allah spacious enough
for you to move yourselves away (from evil)?" Such men will find their
abode in Hell what an evil refuge!
98. Except those who are (really) weak and oppressed men women and children
who have no means in their power nor (a guide-post) to direct their way.
99. For these there is hope that Allah will forgive: for Allah doth blot
out (sins) and forgive again and again.
100.He who forsakes his home in the cause of Allah finds in the earth many
a refuge wide and spacious: should he die as a refugee from home for Allah
and his Apostle his reward becomes due and sure with Allah: and Allah is
Oft-Forgiving Most Merciful.
---
Sura 4. An-Nisaa Section 14 (Y. Ali Commentary)
---
97: c. 615. The immediate occasion for this passage was the question of
migration (hijrat) from places where Islam was being persecuted and
suppressed. Obviously the duty of Muslims was to leave such places, even if
it involved forsaking their homes, and join and strengthen the Muslim
community among whom they could live in peace and with whom they could help
in fighting the evils around them. But the meaning is wider. Islam does not
say: "Resist not evil." On the contrary it requires a constant, unceasing
struggle against evil. For such struggle it may be necessary to forsake
home and unite and organise and join our brethren in assaulting and
overthrowing the fortress of evil. For the Muslim's duty is not only to
enjoin good but to prohibit evil. To make our assault we must be prepared
to put ourselves in a position from which such assault would be possible,
and Allah's earth is spacious enough for the purpose. "Position" includes
not only local position, but moral and material position. For example, we
must shun evil company where we cannot put it down, but organise a position
from which we can put it down.
98: c. 616. If through physical, mental, or moral incapacity, we are unable
to fight the good fight, we must nevertheless guard ourselves from it.
Allah's gracious Mercy will recognise and forgive our weakness if it is
real weakness, and not merely an excuse.
99: No commentary available.
100:No commentary available.
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PAS : KE ARAH PEMERINTAHAN ISLAM YANG ADIL
~~~
-
Hadith 1.180 (Al-Bukhari)
-
Narrated Abu Said Al-Khud:
Allah's Apostle sent for a Ansari man who came with water dropping from his
head. The Prophet said, "Perhaps we have forced you to hurry up, haven't
we?" The Ansari replied, "Yes." Allah's Apostle further said, "If you are
forced to hurry up (during intercourse) or you do not discharge then
ablution is due on you (This order was canceled later on, i.e. one has to
take a bath).
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PAS : KE ARAH PEMERINTAHAN ISLAM YANG ADIL
~~~
-
Hadith 1.179 (Al-Bukhari)
-
Narrated Zaid bin Khalid:
I asked 'Uthman bin 'Affan about a person who engaged in intercourse but
did no discharge. 'Uthman replied, "He should perform ablution like the one
for an ordinary prayer but he must wash his penis." 'Uthman added, "I heard
it from Allah's Apostle." I asked 'Ali Az-Zubair, Talha and Ubai bin Ka'b
about it and they, too, gave the same reply. (This order was canceled later
on and taking a bath became necessary for such cases).
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H-Net* Daily Hadith - Monday 03 Syawal 1420 A.H.
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PAS : KE ARAH PEMERINTAHAN ISLAM YANG ADIL
~~~
-
Hadith 1.181 (Al-Bukhari)
-
Narrated Usama bin Zaid:
"When Allah's Apostle departed from 'Arafat, he turned towards a mountain
pass where he answered the call of nature. (After he had finished) I poured
water and he performed ablution and then I said to him, 'O Allah's Apostle!
Will you offer the prayer?' He replied, 'The Musalla (place of the
prayer) is ahead of you (in Al-Muzdalifa).' "
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H-Net* Daily Hadith - Tuesday 04 Syawal 1420 A.H.
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PAS : KE ARAH PEMERINTAHAN ISLAM YANG ADIL
~~~
-
Hadith 1.182 (Al-Bukhari)
-
Narrated Al-Mughira bin Shu'ba:
I was in the company of Allah's Apostle on one of the journeys and he went
out to answer the call of nature (and after he finished) I poured water and
he performed ablution; he washed his face, forearms and passed his wet hand
over his head and over the two Khuff (leather socks).
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H-Net* Daily Al-Qur'an - Tuesday 04 Syawal 1420 A.H.
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PAS : KE ARAH PEMERINTAHAN ISLAM YANG ADIL
~~~
Sura 4. An-Nisaa Section 15 (Y. Ali Translation)
101.When ye travel through the earth there is no blame on you if ye
shorten your prayers for fear the unbelievers may attack you: for the
unbelievers are unto you open enemies.
102.When thou (O Apostle) art with them and standest to lead them in
prayer let one party of them stand up (in prayer) with thee taking their
arms with them: when they finish their prostrations let them take their
positions in the rear and let the other party come up which hath not yet
prayed and let them pray with thee taking all precautions and bearing arms:
the unbelievers wish if ye were negligent of your arms and your baggage to
assault you in a single rush but there is no blame on you if ye put away
your arms because of the inconvenience of rain or because ye are ill; but
take (every) precaution for yourselves. For the unbelievers Allah hath
prepared a humiliating punishment.
103.When ye pass (congregational) prayers celebrate Allah's praises
standing sitting down or lying down on your sides; but when ye are free
from danger set up regular prayers: for such prayers are enjoined on
believers at stated times.
104.And slacken not in following up the enemy: if ye are suffering
hardships they are suffering similar hardships; but ye have hope from Allah
while they have none. And Allah is full of knowledge and wisdom.
---
Sura 4. An-Nisaa Section 15 (Y. Ali Commentary)
---
101:c. 617. Verse 101 gives permission to shorten four Rakat prayers when
people are on a journey: verses 102-104 deal with cases when they are in
danger at war, in face of the enemy. The shortening of prayers in both
cases is further governed as to details by the practice of the Messenger
and his Companions. As to journeys, two questions arise: (1) what
constitutes a journey for this purpose? (2) is the fear of an attack an
essential condition for the shortening of the prayers? As to (1), it is
best to leave the matter to discretion, having regard to all the
circumstances of the journey, as in the case of the journeys which excuse a
fast: see ii. 184, n. 190. The text leaves it to discretion. As to (2), the
practice of the Prophet shows that danger is not an essential condition; it
is merely mentioned as a possible incident. The Messenger usually shortened
the prayers from four Rakats to two Rakats in Zuhr (midday prayer), 'Asr
(afternoon prayer) and Ishaa (night prayer): the other two are in any case
short, Fajr (morning prayer) having two Rakats and Magrib (evening prayer)
having three.
102:c. 618. The congregational prayer in danger in face of the enemy rests
on the principle that the congregation should be divided into two parties;
one party prays while the other watches the enemy, and then the second
party comes up to prayers while the first falls back to face the enemy;
either party does only one or two Rakats, or about half the congregational
prayer; every precaution is taken to prevent a rush by the enemy; even
while at prayers armour and arms need not be put off except when rain is
likely to cause inconvenience to the wearer and damage to the arms, or when
illness or fatigue causes the wearer's strength to fail. Details can be
varied according to circumstances, as was actually done by the Prophet at
different times.
103:c. 619. It means: "when ye have finished congregational prayers." It
allows you to remember Allah individually in any posture possible during
the danger. But when the danger is past, the full prayers should be offered
at the stated times.
104:c. 620. Religion should be a source of strength and not of weakness in
all our affairs. If we have to struggle hard and suffer hardships, those
without faith have to do the same, with this difference, that the man of
Faith is full of hope in Allah, whereas the man without Faith has nothing
to sustain him.
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PAS : KE ARAH PEMERINTAHAN ISLAM YANG ADIL
~~~
-
Hadith 1.178 (Al-Bukhari)
-
Narrated 'Ali:
I used to get emotional urethral discharges frequently and felt shy to ask
Allah's Apostle about it. So I requested Al-Miqdad bin Al-Aswad to ask (the
Prophet ) about it. Al-Miqdad asked him and he replied, "One has to perform
ablution (after it)."
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is faith, let us not be deceived by appearances. For Allah has power over all things. 86: c. 605. The necessary correlative to the command to fight in a good cause is the command to cultivate sweetness and cordiality in our manners at all times. For fighting is an exceptional necessity while the sweetness of daily human intercourse is a normal need. Further, we give kindness and courtesy without asking, and return it if possible in even better terms than we received, or at least in equally courteous terms. For we arc all creatures of One God, and shall be brought together before Him. 87: No commentary available. ( Melanggan ? To : [EMAIL PROTECTED] pada body : SUBSCRIBE HIZB) ( Berhenti ? To : [EMAIL PROTECTED] pada body: UNSUBSCRIBE HIZB) ( Segala pendapat yang dikemukakan tidak menggambarkan ) ( pandangan rasmi bukan tanggungjawab HIZBI-Net ) ( Bermasalah? Sila hubungi [EMAIL PROTECTED] ) Pengirim: muslims on-line [EMAIL PROTECTED]
H-Net* Daily Al-Qur'an - Saturday 01 Syawal 1420 A.H.
rn military codes, which grant the privilege only to enemy prisoners, not to those who have deserted from the army granting them parole. The Hypocrites were in that position, but humanity as well as policy treated them with great leniency. c. 608. Except: the exception refers to "seize them and slay them", the death penalty for repeated desertion. Even after such desertion, exemption is granted in two cases. One is where the deserter took asylum with a tribe with whom there was a treaty of peace and amity. Presumably such a tribe (even though outside the pale of Islam) might be trusted to keep the man from fighting against the forces of Islam-in the modern phrase, to disarm him and render him harmless. The second case for exemption is where the man from his own heart desires never to take up arms against Islam, though he does not wish to join the forces of Islam, to fight against a hostile tribe (perhaps his own) fighting against Islam. But he must make a real approach, giving guarantees of his sincerity. In the modern phrase he would be "on parole". But this provision is much milder than that in modern military codes, which grant the privilege only to enemy prisoners, not to those who have deserted from the army granting them parole. The Hypocrites were in that position, but humanity as well as policy treated them with great leniency. 91: c. 610. As opposed to the two classes of deserters to whom clemency may be shown, there is a class which is treacherous and dangerous and cannot be left alone. They try to win your confidence, and are all the time in the confidence of the enemy. Every time they get a chance, they succumb to the temptation of double-dealing. The best way of dealing with them is to treat them as open enemies. Keep them not in your midst. If they give you guarantees of peace and do not actually fight against you, well and good. If not, they are deserters actively fighting in the ranks of the enemy. They have openly given you proof, and you can fairly seize and slay them in war as deserters and enemies. ( Melanggan ? To : [EMAIL PROTECTED] pada body : SUBSCRIBE HIZB) ( Berhenti ? To : [EMAIL PROTECTED] pada body: UNSUBSCRIBE HIZB) ( Segala pendapat yang dikemukakan tidak menggambarkan ) ( pandangan rasmi bukan tanggungjawab HIZBI-Net ) ( Bermasalah? Sila hubungi [EMAIL PROTECTED]) ~~~~~~~~ Pengirim: muslims on-line [EMAIL PROTECTED]
H-Net* Daily Hadith - Wednesday 28 Ramadhan 1420 A.H.
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PAS : KE ARAH PEMERINTAHAN ISLAM YANG ADIL
~~~
-
Hadith 1.176 (Al-Bukhari)
-
Narrated Abu Huraira:
Allah's Apostle said, "A person is considered in prayer as long as he is
waiting for the prayer in the mosque as long as he does not do Hadath." A
non-Arab man asked, "O Abu Huraira! What is Hadath?" I replied, "It is the
passing of wind (from the anus) (that is one of the types of Hadath)."
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th: (3) reward from Allah's own Presence, such intense conviction that no further arguments are needed: (4) the Straight Way, in which there is no doubt or difficulty whatever in our practical conduct. 69: c. 586. A passage of the deepest devotional meaning. Even the humblest man who accepts Faith and does good becomes an accepted member of a great and beautiful company in the Hereafter. It is a company which lives perpetually in the sunshine of God's Grace. (This passage partly illustrates Q. i. 5). It is a glorious hierarchy, of which four grades are specified: (1) The highest is that of the Prophets or Apostles, who get plenary inspiration from God, and who teach mankind by example and precept. That rank in Islam is held by Muhammand Al-Mustafa. (2) The next are those whose badge is sincerity and truth: they love and support the truth with their person, their means, their influence, and all that is theirs. That rank was held by the special Companions of Muhammad, among whom the type was that of Hadhrat Abu Bakr As-Siddiq. (3) The next are the noble army of Witnesses, who testify to the truth. The testimony may be by martyrdom, Or it may be by the tongue of the true Preacher or the pen of the devoted scholar, or the life of the man devoted to service, (4) Lastly, there is the large company of Righteous people, the ordinary folk who do their ordinary business, but always in a righteous Way. 70: c. 587. If a generous General gives the private soldier the privilege of sitting with his comrades and officers, high and low, in one common Brotherhood, people may perhaps wonder: how may this be? If we are admitted to that Company, we want to know no more. It is enough to us that Allah knows our humility and our unworthiness, and with His full knowledge admits us to that glorious Company! ( Melanggan ? To : [EMAIL PROTECTED] pada body : SUBSCRIBE HIZB) ( Berhenti ? To : [EMAIL PROTECTED] pada body: UNSUBSCRIBE HIZB) ( Segala pendapat yang dikemukakan tidak menggambarkan ) ( pandangan rasmi bukan tanggungjawab HIZBI-Net ) ( Bermasalah? Sila hubungi [EMAIL PROTECTED]) ~~~~ Pengirim: muslims on-line [EMAIL PROTECTED]
H-Net* Daily Hadith - Thursday 29 Ramadhan 1420 A.H.
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PAS : KE ARAH PEMERINTAHAN ISLAM YANG ADIL
~~~
-
Hadith 1.177 (Al-Bukhari)
-
Narrated 'Abbas bin Tamim:
My uncle said: The Prophet said, "One should not leave his prayer unless he
hears sound or smells something."
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H-Net* Daily Al-Qur'an - Tuesday 27 Ramadhan 1420 A.H.
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H-Net* Daily Hadith - Sunday 25 Ramadhan 1420 A.H.
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PAS : KE ARAH PEMERINTAHAN ISLAM YANG ADIL
~~~
-
Hadith 1.173 (Al-Bukhari)
-
Narrated Abu Huraira:
Allah's Apostle said, "If a dog drinks from the utensil of anyone of you it
is essential to wash it seven times."
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H-Net* Daily Al-Qur'an - Sunday 25 Ramadhan 1420 A.H.
es of both parties, and would be able, with Allah's help to effect a real reconciliation. 36: c. 550. The essence of Islam is to serve Allah and do good to your fellow-creatures. This is wider and more comprehensive than "Love God and love your neighbour". For it includes duties to animals as our fellow-creatures, and emphasises practical service rather than sentiment. c. 551. Neighbours who are near: that is, in local situation as well as intimate relationships, just as neighbours who are strangers includes those whom we do not know or who live away from us. c. 552. The Companion by your side may be your intimate friends and associates, just as the way-farer you meet may be a casual acquaintance on your travels. This last is much wider than the "stranger within your gate." c. 553. What your right hands possess: For the meaning of the phrase see n. 537 above. c. 554. Real deeds of service and kindness proceed, not from showing off or from a superior sort of condescension (cf. "White Man's Burden"), but from a frank recognition of our own humility and the real claims, before Allah, of all our fellow-creatures. For in our mutual needs we are equal before Allah, or perhaps the best of us (as the world sees us) may be worse than the worst of us (from the same point of view). 37: c. 555. Arrogance is one reason why our deeds of love and kindness do not thrive. Another is niggardliness or selfishness. Allah does not love either the one or the other, for they both proceed from want of love of Allah, or faith in Allah. Niggardly is the worldly wise man who not only refuses to spend himself in service, but by example and precept prevents others from doing so, as otherwise he would be made odious by comparison, before his fellow-creatures. So he either makes a virtue of his caution, or hides the gifts which have been given him-wealth, position, talent, etc. c. 556. Note how the punishment fits the crime. The niggard holds other people in contempt, and in doing so, becomes himself contemptible. 38: c. 557. A fault opposed to niggardliness, and equally opposed to true Charity, is to spend lavishly to be seen of men. It is mere hypocrisy: there is no love in it, either for Allah or for man. 39: c. 558. Sustenance: physical, intellectual, spiritual-everything pertaining to life and growth. Our being is from Allah, and we must therefore spend ourselves freely for Allah. How can it be a burden? It is merely a response to the demand of our own healthy nature. 40: c. 559. Any little good of our own comes from the purity of our heart. Its results in the world are doubled and multiplied by Allah's grace and mercy; but an even greater reward comes from Him: His good pleasure, which brings us nearer to Him. 41: c. 560. Each Prophet and Leader is a witness for his People and his contemporaries-for those who accept Allah, and against those who reject Him. 42: c. 561. Those who reject Allah's message will wish, when their eyes are opened, that they were reduced to dust, for existence itself will be agony to them. They might like to hide in the dust, but nothing is hidden from Allah. All their past will stand out clear before Him. ( Melanggan ? To : [EMAIL PROTECTED] pada body : SUBSCRIBE HIZB) ( Berhenti ? To : [EMAIL PROTECTED] pada body: UNSUBSCRIBE HIZB) ( Segala pendapat yang dikemukakan tidak menggambarkan ) ( pandangan rasmi bukan tanggungjawab HIZBI-Net ) ( Bermasalah? Sila hubungi [EMAIL PROTECTED]) ~~~~ Pengirim: muslims on-line [EMAIL PROTECTED]
H-Net* Daily Hadith - Monday 26 Ramadhan 1420 A.H.
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PAS : KE ARAH PEMERINTAHAN ISLAM YANG ADIL
~~~
-
Hadith 1.174 (Al-Bukhari)
-
Narrated Abu Huraira:
The Prophet said, "A man saw a dog eating mud from (the severity of)
thirst. So, that man took a shoe (and filled it) with water and kept on
pouring the water for the dog till it quenched its thirst. So Allah
approved of his deed and made him to enter Paradise." And narrated Hamza
bin 'Abdullah: My father said. "During the lifetime of Allah's Apostle, the
dogs used to urinate, and pass through the mosques (come and go),
nevertheless they never used to sprinkle water on it (urine of the dog.)"
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H-Net* Daily Al-Qur'an - Friday 23 Ramadhan 1420 A.H.
accidental and redeemable. If the slave bore a child to her master, she would become free. ( Melanggan ? To : [EMAIL PROTECTED] pada body : SUBSCRIBE HIZB) ( Berhenti ? To : [EMAIL PROTECTED] pada body: UNSUBSCRIBE HIZB) ( Segala pendapat yang dikemukakan tidak menggambarkan ) ( pandangan rasmi bukan tanggungjawab HIZBI-Net ) ( Bermasalah? Sila hubungi [EMAIL PROTECTED] ) ~~~~ Pengirim: muslims on-line [EMAIL PROTECTED]
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r; respect your ties of blood, of neighbourhood, and of friendly compacts and understandings. Be just to all. ( Melanggan ? To : [EMAIL PROTECTED] pada body : SUBSCRIBE HIZB) ( Berhenti ? To : [EMAIL PROTECTED] pada body: UNSUBSCRIBE HIZB) ( Segala pendapat yang dikemukakan tidak menggambarkan ) ( pandangan rasmi bukan tanggungjawab HIZBI-Net ) ( Bermasalah? Sila hubungi [EMAIL PROTECTED]) ~~~~ Pengirim: muslims on-line [EMAIL PROTECTED]
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PAS : KE ARAH PEMERINTAHAN ISLAM YANG ADIL
~~~
-
Hadith 1.172 (Al-Bukhari)
-
Narrated Anas:
When Allah's Apostle got his head shaved, Abu Talha was the first to take
some of his hair.
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