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The Best of Generations (Hadith No. 2541)

Bismillah.

Volume 4, Book 52, Number 146 :
Narrated by Abu Said Al-Khudri (radiallaahu `anhu)
The Prophet (sallallaahu `alayhi wasallam) said, “A time will come when groups of people will go for Jihad and it will be asked, ‘Is there anyone amongst you who has enjoyed the company of the Prophet (sallallaahu `alayhi wasallam)?’ The answer will be, ‘Yes.’ Then they will be given victory (by Allah) (because of him). Then a time will come when it will be asked. ‘Is there anyone amongst you who has enjoyed the company of the companions of the Prophet (sallallaahu `alayhi wasallam)?’ It will be said, ‘Yes,’ and they will be given victory (by Allah). Then a time will come when it will be said. ‘Is there anyone amongst you who has enjoyed the company of the companions of the companions of the Prophet?’ It will be said, ‘Yes,’ and they will be given victory (by Allah).”

This narration signifies the rank and honor of the companions, tabi’een and their followers – the three best generations according to the hadith of the Prophet (sallallaahu `alayhi wasallam):

Best of Generations.

It also proves that people get good from Allah because of the good ones among them. For example, there can be a community who gets Allah’s blessings not because they’re His favorites as a whole, but because there are some individuals/groups among them who are loved by Him, and He lets His Mercy rain on all of them.

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Types of Jihad (Hadith No. 2438)

Bismillah.

Volume 4, Book 52, Number 45 :
Narrated by Abu Said Al-Khudri (radiallaahu `anhu)
Somebody asked, “O Allah’s Apostle! Who is the best among the people?” Allah’s Apostle (sallallaahu `alayhi wasallam) replied “A believer who strives his utmost in Allah’s Cause with his life and property.” They asked, “Who is next?” He replied, “A believer who stays in one of the mountain paths worshipping Allah and leaving the people secure from his mischief.”

Types of Jihad:

Jihaad is of various kinds, some of which are obligatory upon everyone who is accountable, and some are obligatory upon the community as a whole – if some people undertake them then the rest are relieved of the obligation. And some kinds of jihad are mustahabb.

Jihad al-nafs (jihad against one’s self) and jihad al-Shaytaan (jihad against the Shaytaan) are obligatory upon everyone who is accountable. Jihad against the munaafiqeen (hypocrites), kaafirs (disbelievers) and leaders of oppression and innovation is obligatory upon the community as a whole. Physical jihad (i.e. fighting) against the kaafirs may become an individual obligation upon everyone who is able to do it in certain circumstances, which will be described below.

Ibn al-Qayyim (may Allaah have mercy on him) said:

Once this is understood, then jihad is of four kinds: Jihad al-nafs (jihad against one’s self), jihad al-Shaytaan (jihad against the Shaytaan), jihad against the kaafirs and jihad against the hypocrites.

Jihad al-nafs (jihad against one’s self) is of four kinds:

1 – Striving to learn the teachings of Islam without which one cannot attain success and happiness in this world or in the Hereafter; if this is missing then one is doomed to misery in this world and in the Hereafter.

2 – Striving to make oneself act in accordance with what one has learned. Simply knowing without acting, even though it may not cause any harm, is not going to bring any benefit.

3 – Striving to call others to Islam, teaching those who do not know about it. Otherwise one will be one of those who conceal that which Allaah has revealed of guidance and teaching, and it will not benefit him or save him from the punishment of Allaah.

4 – Striving to bear patiently the difficulties involved in calling people to Allaah and the insults of people; bearing all that for the sake of Allaah.

If a person achieves all these four levels, then he will be one of the rabbaaniyyeen (learned men of religion who practise what they know and also preach to others. Cf. Aal ‘Imraan 3:79). The salaf were agreed that the scholar does not deserve to be called a rabbaani unless he knows the truth, acts in accordance with it and teaches it to others. Whoever teaches, acts in accordance with his knowledge and has knowledge, he will be called great in the kingdom of heaven.

Jihad against the Shaytaan is of two types:

1 – Warding off the doubts that he stirs up to undermine faith.

2 – Striving against him to ward off the corrupt desires that he provokes.

The first jihad is followed by certainty of faith, and the second is followed by patience. Allaah says (interpretation of the meaning):

“And We made from among them (Children of Israel), leaders, giving guidance under Our Command, when they were patient and used to believe with certainty in Our Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.)”

[al-Sajdah 32:24]

Allaah tells us that leadership in religion is attained through patience and certainty of faith. Patience wards off desires and certainty wards off doubts.

Jihad against the kaafirs and hypocrites is of four kinds:

With the heart, the tongue, one’s wealth and oneself. Jihad against the kaafirs is more along the lines of physical fighting whereas jihad against the hypocrites is more along the lines of using words and ideas.

Jihad against the leaders of oppression and innovation is of three kinds:

1 – Jihad with one’s hand (i.e., physical jihad, fighting) if one is able. If that is not possible then it should be with one’s tongue (i.e., by speaking out). If that is not possible then it should be with one’s heart (i.e., by hating the evil and feeling that it is wrong).

These are the thirteen types of jihad, and “Whoever dies without having fought or having resolved to fight has died following one of the branches of hypocrisy.” (Narrated by Muslim, 1910).

Zaad al-Ma’aad, 3/9-11)

Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him) said:

“Jihad is of various kinds, with one’s self, one’s wealth, by making du’aa’, by teaching and guiding, by helping to do good in any way. The greatest form of jihad is jihad with one’s self (i.e., going oneself and fighting), followed by jihad with one’s wealth, jihad by speaking out and guiding others. Da’wah is also part of jihad.  But going out oneself to fight in jihad is the highest form.
(Fataawa al-Shaykh Ibn Baaz, 7/334, 335)

Jihad: The Best of Deeds (Hadith No. 2437)

Bismillah.

Ahadith 2423 – 2436 (below) are repeats. See linked text for related posts.

Volume 4, Book 51, Number 30 :
Narrated by Anas bin Malik (radiallaahu `anhu)
Abu Talha (radiallaahu `anhu) had the greatest wealth of date-palms amongst the Ansar in Medina, and he prized above all his wealth (his garden) Bairuha’, which was situated opposite the Mosque (of the Prophet (sallallaahu `alayhi wasallam)). The Prophet (sallallaahu `alayhi wasallam) used to enter It and drink from its fresh water. When the following Divine Verse came:– “By no means shall you attain piety until you spend of what you love,” (3.92) Abu Talha (radiallaahu `anhu) got up saying. “O Allah’s Apostle! Allah says, ‘You will not attain piety until you spend of what you love,’ and I prize above alI my wealth, Bairuha’ which I want to give in charity for Allah’s Sake, hoping for its reward from Allah. So you can use it as Allah directs you.” On that the Prophet (sallallaahu `alayhi wasallam) said, “Bravo! It is a profitable (or perishable) property. (Ibn Maslama is not sure as to which word is right, i.e. profitable or perishable.) I have heard what you have said, and I recommend that you distribute this amongst your relatives.” On that Abu Talha (radiallaahu `anhu) said, “O Allah’s Apostle! I will do (as you have suggested).” So, Abu Talha (radiallaahu `anhu) distributed that garden amongst his relatives and cousins.

Volume 4, Book 51, Number 31 :
Narrated by Ibn Abbas (radiallaahu `anhu)
A man said to Allah’s Apostle (sallallaahu `alayhi wasallam), “My mother died, will it benefit her if I give in charity on her behalf?” The Prophet (sallallaahu `alayhi wasallam) replied in the affirmative. The man said, “I have a garden and I make you a witness that I give it in charity on her behalf.”

Volume 4, Book 51, Number 32 :
Narrated by Anas (radiallaahu `anhu)
When the Prophet (sallallaahu `alayhi wasallam) ordered that the mosque be built, he said, “O Bani An-Najjar! Suggest to me a price for this garden of yours.” They replied, “By Allah! We will demand its price from none but Allah.”

Volume 4, Book 51, Number 33 :
Narrated by Ibn ‘Umar (radiallaahu `anhu)
When ‘Umar (radiallaahu `anhu) got a piece of land in Khaibar, he came to the Prophet (sallallaahu `alayhi wasallam) saying, “I have got a piece of land, better than which I have never got. So what do you advise me regarding it?” The Prophet (sallallaahu `alayhi wasallam) said, “If you wish you can keep it as an endowment to be used for charitable purposes.” So, ‘Umar (radiallaahu `anhu) gave the land in charity (i.e. as an endowments on the condition that the land would neither be sold nor given as a present, nor bequeathed, (and its yield) would be used for the poor, the kinsmen, the emancipation of slaves, Jihad, and for guests and travelers; and its administrator could eat in a reasonable just manner, and he also could feed his friends without intending to be wealthy by its means.”

Volume 4, Book 51, Number 34 :
Narrated by Ibn ‘Umar (radiallaahu `anhu)
Umar (radiallaahu `anhu) got some property in Khaibar and he came to the Prophet (sallallaahu `alayhi wasallam) and informed him about it. The Prophet (sallallaahu `alayhi wasallam) said to him, “If you wish you can give it in charity.” So ‘Umar (radiallaahu `anhu) gave it in charity (i.e. as an endowment) the yield of which was to be used for the good of the poor, the needy, the kinsmen and the guests.

Volume 4, Book 51, Number 35 :
Narrated by Anas bin Malik (radiallaahu `anhu)
When Allah’s Apostle (sallallaahu `alayhi wasallam) came to Medina, he ordered that a mosque be built. He said, “O Bani An-Najjar! Suggest me a price for the garden of yours.” They replied, “By Allah, we will not ask its price except from Allah.”

Volume 4, Book 51, Number 36 :
Narrated by Ibn ‘Umar (radiallaahu `anhu)
Once ‘Umar (radiallaahu `anhu) gave a horse in charity to be used in holy fighting. It had been given to him by Allah’s Apostle (sallallaahu `alayhi wasallam). ‘Umar (radiallaahu `anhu) gave it to another man to ride. Then ‘Umar (radiallaahu `anhu) was informed that the man put the horse for sale, so he asked Allah’s Apostle (sallallaahu `alayhi wasallam) whether he could buy it. Allah’s Apostle (sallallaahu `alayhi wasallam) replied, “You should not buy it, for you should not take back what you have given in charity.”

Volume 4, Book 51, Number 37 :
Narrated by Abu Huraira (radiallaahu `anhu)
Allah’s Apostle (sallallaahu `alayhi wasallam) said, “My heirs will not inherit a Dinar or a Dirham (i.e. money), for whatever I leave (excluding the adequate support of my wives and the wages of my employees) is given in charity.”

Volume 4, Book 51, Number 38 :
Narrated by Ibn ‘Umar (radiallaahu `anhu)
When ‘Umar (radiallaahu `anhu) founded an endowment he stipulated that its administrator could eat from it and also feed his friend on the condition that he would not store anything for himself from it.

Volume 4, Book 51, Number 39 :
Narrated by Anas (radiallaahu `anhu)
The Prophet (sallallaahu `alayhi wasallam) said (at the time of building the Mosque), “O Bani An-Najjar! Suggest to me a price for your garden.” They replied, “We do not ask its price except from Allah.”

Volume 4, Book 51, Number 40 :
Narrated by Jabir bin ‘Abdullah Al-Ansari (radiallaahu `anhu)
My father was martyred on the day (of the Ghazwa) of Uhud and left six daughters and some debts to be paid. When the time of plucking the date-fruits came, I went to Allah’s Apostle (sallallaahu `alayhi wasallam) and said, “O Allah’s Apostle! you know that my father was martyred on Uhud’s day and owed much debt, and I wish that the creditors would see you.” The Prophet (sallallaahu `alayhi wasallam) said, “Go and collect the various kinds of dates and place them separately in heaps”‘ I did accordingly and called him. On seeing him, the creditors started claiming their rights pressingly at that time. When the Prophet (sallallaahu `alayhi wasallam) saw how they behaved, he went round the biggest heap for three times and sat over it and said, “Call your companions (i.e. the creditors).” Then he kept on measuring and giving them, till Allah cleared all my father’s debts. By Allah, it would have pleased me that Allah would clear the debts of my father even though I had not taken a single date to my sisters. But by Allah, all the heaps were complete, (as they were) and I looked at the heap where Allah’s Apostle was sitting and noticed as if not a single date had been taken thereof.

Kitaab-ul-Wasaayaa [Book of Wills] ends here.

Kitaab-ul-Jihaad [Book of Fighting for the Cause of Allah] starts today..

Volume 4, Book 52, Number 41 :
Narrated by Abdullah bin Masud (radiallaahu `anhu)
I asked Allah’s Apostle (sallallaahu `alayhi wasallam), “O Allah’s Apostle! What is the best deed?” He replied, “To offer the prayers at their early stated fixed times.” I asked, “What is next in goodness?” He replied, “To be good and dutiful to your parents.” I further asked, what is next in goodness?” He replied, “To participate in Jihad in Allah’s Cause.” I did not ask Allah’s Apostle (sallallaahu `alayhi wasallam) anymore and if I had asked him more, he would have told me more.

Volume 4, Book 52, Number 42 :
Narrated by Ibn ‘Abbas (radiallaahu `anhu)
Allah’s Apostle (sallallaahu `alayhi wasallam) said, “There is no Hijra (i.e. migration) (from Mecca to Medina) after the Conquest (of Mecca), but Jihad and good intention remain; and if you are called (by the Muslim ruler) for fighting, go forth immediately.

Volume 4, Book 52, Number 43 :
Narrated by ‘Aisha (radiallaahu `anhaa)
(That she said), “O Allah’s Apostle! We consider Jihad as the best deed. Should we not fight in Allah’s Cause?” He said, “The best Jihad (for women) is Hajj-Mabrur (i.e. Hajj which is done according to the Prophet’s tradition and is accepted by Allah).”

Today’s Hadith:

Volume 4, Book 52, Number 44 :
Narrated by Abu Huraira (radiallaahu `anhu)
A man came to Allah’s Apostle (sallallaahu `alayhi wasallam) and said, “Instruct me as to such a deed as equals Jihad (in reward).” He replied, “I do not find such a deed.” Then he added, “Can you, while the Muslim fighter is in the battle-field, enter your mosque to perform prayers without cease and fast and never break your fast?” The man said, “But who can do that?” Abu Huraira (radiallaahu `anhu) added, “The Mujahid (i.e. Muslim fighter) is rewarded even for the footsteps of his horse while it wanders bout (for grazing) tied in a long rope.”

Jihad in Arabic means striving and doing one’s utmost in word and deed. In Islamic terminology it refers to the Muslims striving to fight the kuffaar so that the word of Allaah will be supreme. The main goal of jihad is to make the people worship Allaah alone and to bring them forth from servitude to people to servitude to the Lord of people. Allaah says (interpretation of the meaning): 

“And fight them until there is no more Fitnah (disbelief and worshipping of others along with Allaah) and (all and every kind of) worship is for Allaah (Alone). But if they cease, let there be no transgression except against Az-Zaalimoon (the polytheists, and wrong-doers)”
[al-Baqarah 2:193]

All these ahadith (under Book of Jihad) talk about the excellence and superiority of Jihad over other good deeds. Allah says:

إِنَّ اللَّهَ اشْتَرَىٰ مِنَ الْمُؤْمِنِينَ أَنفُسَهُمْ وَأَمْوَالَهُم بِأَنَّ لَهُمُ الْجَنَّةَ ۚ يُقَاتِلُونَ فِي سَبِيلِ اللَّهِ فَيَقْتُلُونَ وَيُقْتَلُونَ ۖ وَعْدًا عَلَيْهِ حَقًّا فِي التَّوْرَاةِ وَالْإِنجِيلِ وَالْقُرْآنِ ۚ وَمَنْ أَوْفَىٰ بِعَهْدِهِ مِنَ اللَّهِ ۚ فَاسْتَبْشِرُوا بِبَيْعِكُمُ الَّذِي بَايَعْتُم بِهِ ۚ وَذَٰلِكَ هُوَ الْفَوْزُ الْعَظِيمُ

“Indeed, Allah has purchased from the believers their lives and their properties [in exchange] for that they will have Paradise. They fight in the cause of Allah , so they kill and are killed. [It is] a true promise [binding] upon Him in the Torah and the Gospel and the Qur’an. And who is truer to his covenant than Allah? So rejoice in your transaction which you have contracted. And it is that which is the great attainment.” [9:111]

Ibn Kathir comments:

Allah states that He has compensated His believing servants for their lives and wealth — if they give them up in His cause — with Paradise. This demonstrates Allah’s favor, generosity and bounty, for He has accepted the good that He already owns and bestowed, as a price from His faithful servants. Al-Hasan Al-Basri and Qatadah commented, “By Allah! Allah has purchased them and raised their worth.” Shimr bin `Atiyyah said, “There is not a Muslim but has on his neck a sale that he must conduct with Allah; he either fulfills its terms or dies without doing that.” He then recited this Ayah. This is why those who fight in the cause of Allah are said to have conducted the sale with Allah, meaning, accepted and fulfilled his covenant. Allah’s statement,

﴿يُقَـتِلُونَ فِى سَبِيلِ اللَّهِ فَيَقْتُلُونَ وَيُقْتَلُونَ﴾

(They fight in Allah’s cause, so they kill and are killed.) indicates that whether they were killed or they kill the enemy, or both, then Paradise will be theirs. The Two Sahihs recorded the Hadith,

«وَتَكَفَّلَ اللهُ لِمَنْ خَرَجَ فِي سَبِيلِهِ لَا يُخْرِجُهُ إِلَّا جِهَادٌ فِي سَبِيلِي وَتَصْدِيقٌ بِرُسُلِي بِأَنْ تَوَفَّاهُ أَنْ يُدْخِلَهُ الْجَنَّةَ، أَوْ يَرْجِعَهُ إِلَى مَنْزِلِهِ الَّذِي خَرَجَ مِنْهُ، نَائِلًا مَا نَالَ مِنْ أَجْرٍ أَوْ غَنِيمَة»

(Allah has made a promise to the person who goes out (to fight) in His cause; `And nothing compels him to do so except Jihad = in My Cause and belief in My Messengers. ‘ He will either be admitted to Paradise if he dies, or compensated by Allah, either with a reward or booty if He returns him to the home which he departed from.) Allah’s statement,

﴿وَعْدًا عَلَيْهِ حَقًّا فِي التَّوْرَاةِ وَالإِنجِيلِ وَالْقُرْءانِ﴾

(It is a promise in truth which is binding on Him in the Tawrah and the Injil and the Qur’an.) affirms this promise and informs us that Allah has decreed this for His Most Honorable Self, and revealed it to His Messengers in His Glorious Books, the Tawrah that He sent down to Musa, the Injil that He sent down to `Isa, and the Qur’an that was sent down to Muhammad, may Allah’s peace and blessings be on them all. Allah said next,

﴿وَمَنْ أَوْفَى بِعَهْدِهِ مِنَ اللَّهِ﴾

(And who is truer to his covenant than Allah) affirming that He never breaks a promise. Allah said in similar statements,

﴿وَمَنْ أَصْدَقُ مِنَ اللَّهِ حَدِيثاً﴾

(And who is truer in statement than Allah)﴿4:87﴾, and,

﴿وَمَنْ أَصْدَقُ مِنَ اللَّهِ قِيلاً﴾

(And whose words can be truer than those of Allah)﴿4:122﴾. Allah said next,

﴿فَاسْتَبْشِرُواْ بِبَيْعِكُمُ الَّذِى بَايَعْتُمْ بِهِ وَذَلِكَ هُوَ الْفَوْزُ الْعَظِيمُ﴾

(Then rejoice in the bargain which you have concluded. That is the supreme success.), meaning, let those who fulfill the terms of this contract and uphold this covenant receive the good news of great success and everlasting delight.

Best of Mankind (Ahadith 2317 – 2318)

Bismillah.

Hadith no. 2316 (below) is a repeat. Read it here.

Volume 3, Book 48, Number 818 :
Narrated by An-Nu’man bin Bashir (radiallaahu `anhu)
My mother asked my father to present me a gift from his property; and he gave it to me after some hesitation. My mother said that she would not be satisfied unless the Prophet (sallallaahu `alayhi wasallam) was made a witness to it. I being a young boy, my father held me by the hand and took me to the Prophet (sallallaahu `alayhi wasallam). He said to the Prophet (sallallaahu `alayhi wasallam), “His mother, bint Rawaha, requested me to give this boy a gift.” The Prophet (sallallaahu `alayhi wasallam) said, “Do you have other sons besides him?” He said, “Yes.” The Prophet (sallallaahu `alayhi wasallam) said, “Do not make me a witness for injustice.” Narrated Ash-Shabi that the Prophet (sallallaahu `alayhi wasallam) said, “I will not become a witness for injustice.”

Today’s Ahadith:

Volume 3, Book 48, Number 819 :
Narrated by Zahdam bin Mudrab
I heard Imran bin Husain (radiallaahu `anhu) saying, “The Prophet (sallallaahu `alayhi wasallam) said, ‘The best people are those living in my generation, then those coming after them, and then those coming after (the second generation).” Imran said “I do not know whether the Prophet (sallallaahu `alayhi wasallam) mentioned two or three generations after your present generation. The Prophet (sallallaahu `alayhi wasallam) added, ‘There will be some people after you, who will be dishonest and will not be trustworthy and will give witness (evidences) without being asked to give witness, and will vow but will not fulfill their vows, and fatness will appear among them.”

Volume 3, Book 48, Number 820 :
Narrated by Abdullah (radiallaahu `anhu)
The Prophet (sallallaahu `alayhi wasallam) said, “The people of my generation are the best, then those who follow them, and then whose who follow the latter. After that there will come some people whose witness will go ahead of their oaths, and their oaths will go ahead of their witness.” Ibrahim (a sub-narrator) said, “We used to be beaten for taking oaths by saying, ‘I bear witness by the Name of Allah or by the Covenant of Allah.”

Allah has extolled the virtues of the Companions of the Prophet (saw) many places in the Qur’an. A Companion is defined as one who met the Prophet (saw) in a state of belief and who died in that state. Allah said (after mentioning some of the hypocrites who stayed behind from Jihad):

{Rather, the Prophet and those who believe with him fought with their property and their lives for these are all good things, they are the successful ones and Allah has prepared for them gardens beneath which rivers flow therein forever and that is the great success.} At-Tauba: 88-89

Allah’s praise of the Companions also extends to all those who follow their way. Allah said:

{The forerunners those who came first among the Migrators and the Helpers and those who followed them with the best. Allah is pleased with them and they are pleased with Him and Allah has prepared for them gardens beneath which rivers flow therein forever and that is the great success.} At-Tauba: 100

The best generations of all time are: the generation of the Prophet (saw) i.e., the Companions, those who followed them (at-taabi’een) and the ones who followed those (atbaa’ at-taabi’een). They are our best example. When we doubt whether a certain practice or belief is a prohibited bid’a or a valid interpretation and a good practice in the din, we simply have to look at these generations. If it is in the area of worship and they did not practice it or anything similar to it, or they openly condemned it then we know with certainty that it is not part if Islam and is the bid’a which Allah and His Prophet (saw) have absolutely forbidden.

The word for “generation” is qarn. Nowadays, this word is used to mean “century”. There are three interpretations of the word in this hadith:

  1. One hundred years. There are several hadith narrated in which the Prophet (saw) said that someone will reach “qarn” and then other reports state that that person lived to 100 years. There are differences as to this last point, however.

  2. The people of a particular time who were together in a certain affair – such as under a particular prophet or leader.

  3. That the “qarn” of the Prophet (saw) is the Companions, the next one is the Followers (taabi’een) and the third one is their Followers.

Notice that the last two are pretty similar. The third one is the best in terms of the meaning of this hadith. So the generation of the Companions lasted until the last of them passed away and likewise the two generations after them.

The scholars have agreed that the last of the those who followed those who followed lived to around 220 years. After that time, all sorts of innovations appeared and many of the deviant sects began. The Mu’tazilah spoke out loudly and widely and the philosophers raised their heads. The people of knowledge were tested by being forced to say that the Qur’an was created. In short, things changed very drastically and things have remained deficient ever since.

The only protection for this Ummah is to stick to the way of the Companions and the first generations.

Abi Burda reports from his father: “We prayed Maghrib with Allah’s Messenger (saw) then we said: Why not sit until we pray Isha with him? And so we sat and the Prophet (saw) came out to us and said: “Are you still here?” We said: “O Allah’s Messenger we prayed Maghrig with you and we decided to sit here until we pray Isha with you.” He said: “You have done well.” Then, he raised his head toward the heavens – and he used to do that frequently – and said: “The stars are the protection for the sky – when the stars have gone, that which has been forewarned will come to the sky. I am the protection for my Companions – when I have gone, that which has been forewarned will come to my companions. My Companions are the protection for this Ummah – when they have gone, that which has been forewarned will come to this Ummah.” (Muslim)

Taken mostly from: http://www.java-man.com/pages/BestGenerations/BestGenerations.html

Read more on the virtues of Sahaba here.

Women, Jihaad and Hajj Mabrur (Ahadith 1294 – 1296)

Bismillah.

Volume 2, Book 26, Number 594:

Narrated Abu Huraira (radiallaahu `anhu):

The Prophet (sallallaahu `alayhi wasallam) was asked, “Which is the best deed?” He said, “To believe in Allah and His Apostle (sallallaahu `alayhi wasallam).” He was then asked, “Which is the next (in goodness)?” He said, “To participate in Jihad in Allah’s Cause.” He was then asked, “Which is the next?” He said, “To perform Hajj-Mabrur.”

Above Hadith has been posted before as well. Read it here.

After belief in Allah and Jihad in His Cause comes Hajj Mabrur. A Hajj Mabrur (an accepted Hajj) is a Hajj performed–overall–in a manner pleasing to Allah, and its signs are that a person returns with resolve and determination to fulfill their duty to Allah in a pleasing manner.

If a person completes his pilgrimage in the right manner and completes it only for the sake of Allah then the Hajj can compensate for his every sin. This is shown in the following Hadith related by Abu Hurairah (radiallaahu `anhu)  that the Apostle of Allah (sallallaahu `alayhi wasallam)  said:

“Whoever performs the Hajj and commits no lustful act during it nor disobeys God (in any other way) shall return from it as pure and sinless as he was at the time of his birth.” Bukhari & Muslim

We can understand from the hadith that if anyone performs the Hajj and during it, abstains from all lustful things and every other act of defiance to God which falls within the spheres of lewdness, his sins will be forgiven and he will return from it as spotless as he was when he had been born. This type of Hajj is called Hajj Mabroor and if this is granted to him then he has obtained a great gift and favor in this world as well as the hereafter.

The reward for Hajj Mabroor is more clear in the following Hadith which is related by Abu Hurairah (radiallaahu `anhu), that Allah’s Apostle (sallallaahu `alayhi wasallam) said:

“From one Umra to another (i.e. the two Umras) become an atonement for the sins committed during the period intervening between them and the reward on Hajj Mabroor (i.e. pure and untainted Haj) is paradise itself and nothing less.” Bukhari & Muslim

Volume 2, Book 26, Number 595:

Narrated ‘Aisha (radiallaahu `anhaa):

(the mother of the faithful believers) I said, “O Allah’s Apostle (sallallaahu `alayhi wasallam)! We consider Jihad as the best deed.” The Prophet (sallallaahu `alayhi wasallam) said, “The best Jihad (for women) is Hajj Mabrur.”

Women can start planning + preparing for Hajj Mabrur now. :)

Volume 2, Book 26, Number 596:

Narrated Abu Huraira (radiallaahu `anhu):

The Prophet (sallallaahu `alayhi wasallam) said, “Whoever performs Hajj for Allah’s pleasure and does not have sexual relations with his wife, and does not do evil or sins then he will return (after Hajj free from all sins) as if he were born anew.”

And that is the reward for Hajj Mabrur. May Allah grant us all the tawfiq to perform such a Hajj.

What about after Hajj? Should one feel satisfied and content with his efforts or fear that Allah might nor forgive him or accept his Hajj? Read this for the answer.

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