quran knowledge

Day 9 - How to avoid Jahannam

The purpose of this dunya is a test. “Whoever manages to save himself from the fire of hell, and is caused to enter Jannah. That is the one that has truly achieved success.”

Ten methods from the Quran and Sunnah, that can be used to save yourself from the hellfire.

  1. Tawbah (Repentence): Tawbah is an action of the heart, literally meaning “to return yourself to Allah (swt),” because a sin distances you from Him. No sin can withstand Tawbah, Tawbah forgives everything and Allah can forgive all sins, but only if you submit to him. The Prophet  said, “The one who repents from sin is like the one who never sinned.” [Ibn Maja (3240)]  When Allah (swt) created humans, the angels asked him, “Why would you create an inferior species that sins? We are perfect and sinless.” Allah (swt) wanted to reveal his merciful side, that he will forgive even those who sin
    Conditions for repentance:
    - Leaving the sin
    - Remorse over having committed the sin
    - Resolve never to return to the sin
  2. Istigfar (Verbal Repentance): The verbal act of tawbah. Tawbah is a state of mind and heart, while istigfar is manifesting tawbah on your tongue. The most common way is to say “Astagfirullah,” meaning “I seek forgiveness from Allah (swt). Make it a habit to say Astagfirullah100 times throughout your day.
  3. Good deeds: Your good deeds will cancel out your bad deeds. Pray, help others, and give charity as much as you can.
  4. The Dua of others: You can be saved from Jahannam when others make dua for you, especially by your name, but even generically as well. It is a command of Allah to seek forgiveness for all of your fellow believers. We pray for others, so that inshAllah, Allah (swt) will cause them to pray for us.
  5. Hardships: Every physical and emotional pain you suffer will dissolve your sins. Allah (swt) is so merciful and understanding of our pain in this dunya. That is why we must say Alhamdulillah for any suffering, because it is to rid us of our sins. Allah is testing you, so that your sins will be forgiven.
  6. Punishment of the Grave: For major sinners and those who deserve Jahannam, Allah (swt) will punish you in the grave, so that you do not go to Jahannam. Those are punished in the grave, will not know that it is their punishment. They will think that after the grave, they will go to Jahnnam. However, Allah (swt) is the most merciful and sends you to the gates of Jannah on judgement day.
  7. Punishment of Judgement Day: The day of Judgement will not be easy except for those who Allah made it easy for. Allah (swt) will use the suffering of Qiyamah to forgive the major sinners of the suffering in Jahannam.
  8. Good deeds gifted by others: The good deeds gifted by the living to the deceased. A son/daughter, relative, or friend, giving charity in your name, making dua for you, reading the Quran and asking Allah to pass all of the rewards to you. This is why it is important to help and benefit others as much as you can when your alive, because in return those people will remember you and think of you even more when your dead. Your friend will remember, “He gave me a loan last month, may Allah forgive him.” That one sentence will help you when you most need it. Narrated from Abu Hurairah that, “A man said to the Prophet ﷺ, “My father died leaving wealth but no will. Would he be pardoned if we gave charity on his behalf?” The Prophet ﷺ said: “Yes.” Let people remember you only for good and inshAllah they will ask Allah to forgive you. 
  9. Intercession of the Prophet : Make dua and say, “O Allah make me amongst those whom the Prophet makes Shafa’a (intercession) for.” Whoever gets it, will go to Jannah. The Prophet said whoever makes this dua sincerely, he will be the Shafa’a for on the day of judgement.
  10. Mercy of Allah: The pure, undeserved mercy that Allah (swt) gives to whom ever he chooses. There will be millions who deserve Jahannam, however for some he will still have the utmost of mercy. Allah has stored 99 to use on Yaumul Qiyamah. The purest Rahma of Allah.

It says,

“But they forgot Allah, so they forgot themselves.”

There is so much to be said about this one sentence, subhanallah. When you neglect Allah, when you choose other things to be as more important for you than Allah, then Allah makes you forget who you are. He makes you forget your identity.

And when this happens, your heart becomes hard. It feels empty. So you try to fill that emptiness with worldly things. You try to fill that hole in your heart not realising that the only thing that can bring you happiness is Allah.

Wallahi happiness can only be found with worshipping Allah. It can only be found in pleasing Him. When you make Him your priority, He will fill your heart with the sweetness of Iman.

And there is nothing more beautiful than the feeling of being close to Allah.

May Allah protect us from making this dunya our only concern.

allahaljalil.tumblr.com

Istikhara is a means of seeking guidance from Allah when faced with making a decision that one may be unsure about. “Should I, or shouldn’t I.. Will I regret making this decision?”. Who better to ask than Allah? You will definitely know that you have made the right decision when the direction has come from Allah Almighty as a result of your supplications.

The description of Salaat al-Istikhaarah was reported by Jaabir ibn ‘Abd-Allaah al-Salami (may Allaah be pleased with him) who said:

“The Messenger of Allaah (peace and blessings of Allaah be upon him) used to teach his companions to make istikhaarah in all things, just as he used to teach them soorahs from the Qur’aan.

 He said: ‘If any one of you is concerned about a decision he has to make, then let him pray two rak’ahs of non-obligatory prayer, then say:

 Allaahumma inni astakheeruka bi ‘ilmika wa astaqdiruka bi qudratika wa as’aluka min fadlika, fa innaka taqdiru wa laa aqdir, wa ta’lamu wa laa a’lam, wa anta ‘allaam al-ghuyoob. Allaahumma fa in kunta ta’lamu haadha’l-amra (then the matter should be mentioned by name) khayran li fi ‘aajil amri wa aajilihi (or: fi deeni wa ma’aashi wa ‘aaqibati amri) faqdurhu li wa yassirhu li thumma baarik li fihi. Allaahumma wa in kunta ta’lamu annahu sharrun li fi deeni wa ma’aashi wa ‘aaqibati amri (or: fi ‘aajili amri wa aajilihi) fasrifni ‘anhu [wasrafhu ‘anni] waqdur li al-khayr haythu kaana thumma radini bihi

(O Allaah, I seek Your guidance [in making a choice] by virtue of Your knowledge, and I seek ability by virtue of Your power, and I ask You of Your great bounty. You have power, I have none. And You know, I know not. You are the Knower of hidden things. O Allaah, if in Your knowledge, this matter (then it should be mentioned by name) is good for me both in this world and in the Hereafter (or: in my religion, my livelihood and my affairs), then ordain it for me, make it easy for me, and bless it for me. And if in Your knowledge it is bad for me and for my religion, my livelihood and my affairs (or: for me both in this world and the next), then turn me away from it, [and turn it away from me], and ordain for me the good wherever it may be and make me pleased with it.”

(Reported by al-Bukhaari, 6841; similar reports are also recorded by al-Tirmidhi, al-Nisaa’i, Abu Dawood, Ibn Maajah and Ahmad).  

Al-Ikhlâs is sûrah (chapter) 112 of the Qur'ân, and is said to be one of the earliest revelations that the Prophet Muhammad received from archangel Gabriel.

In the name of God, Most Gracious, Most Merciful

Say:Allah, the One and Only; [1] Allah, the Eternal, Absolute; [2] He begetteth not, nor is He begotten; [3] And there is none comparable unto Him. [4]

‏من أراد حفظ القران الكريم ليتباهى به أو ليأخذ به جائزة فهذا سيحفظه ثم ينساه

‏أما من يريد أن يحفظ القران حفظاً خالصاً لله عزّوجلّ لينتفع به في عبادته وتعليمه وسلوكه فإنه لابد أن يبقى معه

— 

Whoever intends to memorize the Quran to boast with it or to earn some prize, indeed he will memorise it then soon forget it.

However, the one who intends to memorise the Quran sincerely for Allah to benefit him in his ‘ibadah and his knowledge and manners, then indeed the Quran will stay with him forever.

BASICS OF ISLAM : Existence and Oneness of God Almighty : The concept of Diety and God Almighty.Part3

(Al-)Habib: The All-Loving and Loved
(Al-)Hadi: The All-Guiding
(Al-)Hafiz: The All-Preserving and Keeper of records
(Al-)Hakim: The All-Wise (in Whose every act and decree there are many instances of wisdom)
(Al-)Halim: The All-Clement (showing no haste to punish the errors of His servants)
(Al-)Hamid: The All-Praiseworthy (as the Lord Who creates, provides, and rears)
(Al-)Hannan: The All-Kind and Caring
(Al-)Haqq: The Ultimate Truth and Ever-Constant
(Al-)Hayy: The All-Living
(Al-)Jabbar: The All-Compelling of supreme majesty (Who subdues wrong and restores right)
(Al-)Jalil: The All-Majestic
(Al-)Jamil: The All-Gracious and All-Beautiful
(Al-)Jawad: The All-Generous
(Al-)Kabir: The All-Great
(Al-)Kafi: The All-Sufficing
(Al-)Karim: The All-Munificent
(Al-)Khabir: The All-Aware
(Al-)Khaliq: The Creator (Who determines measure for everything and brings it into existence out of nothing)
(Al-)Latif: The All-Subtle (penetrating into the most minute dimensions of all things); the All-Favoring
(Al-)Mahmud: The All-Praised
(Al-)Malik: The Sovereign
(Al-)Mannan: The All-Bounteous and Favoring
(Al-)Ma’ruf: The One Known (with His works); the All-Recognized
(Al-)Mubin: The One from Whom nothing is hidden and Who makes all truth manifest
(Al-)Mughni: The All-Enriching
(Al-)Muhaymin: The All-Watchful Guardian
(Al-)Muhit: The All-Encompassing
(Al-)Muhsin: The All-Benevolent
(Al-)Muhyi: The One Who revives, Who gives life to the dead
(Al-)Mu’in: The All-Helping and Supplying
(Al-)Mu‘izz: The All-Exalting and Honoring
(Al-)Mujib: The All-Answering (of prayers) and Meeting (of needs)
(Al-)Mu’min: The Supreme Author of safety and security Who bestows faith and removes all doubt
(Al-)Mumit: The One Causing to Die; the All-Dealer of death
(Al-)Mundhir: The All-Informing and Warning
(Al-)Murid: The All-Willing
(Al-)Musawwir: The All-Fashioning
(Al-)Mutakabbir: The One Who has exclusive right to all greatness
(Al-)Mu‘ti: The All-Granting
(An-)Nur: The All-Light
(Al-)Qaim: The All-Observing and Controlling
(Al-)Qadir: The All-Powerful
(Al-)Qahhar: The All-Overwhelming (with absolute sway over all that exists)
(Al-)Qarib: The All-Near
(Al-)Qawiyy: The All-Strong
(Al-)Qayyum: The Self-Subsisting (by Whom all subsist)
(Al-)Quddus: the All-Holy and All-Pure (Who is absolutely free of any defect and keeps the universe clean)
(Ar-)Rabb: The Lord (God as the Creator, Provider, Trainer, Upbringer, and Director of all creatures)
(Ar-) Rahim: The All-Compassionate (Who has particular compassion for each of His creatures in their maintenance, and for His believing servants, especially in the other world)
(Ar-) Rahman: The All-Merciful (Who has mercy on the whole existence and provides for all without making a distinction between believers and unbelievers)
(Ar-)Rauf: The All-Pitying
(Ar-)Razzaq: The All-Providing
(As-)Sabur: The All-Patient (Whom no haste induces to rush into an action)
(As-)Salam: The Supreme Author of peace and salvation
(As-)Samad: The Eternally-Besought-of-All (Himself being needy of nothing)
(As-)Sami‘: The All-Hearing
(As-) Sani’: The Maker
(As-)Sattar: The All-Veiling (of His servants’ shortcomings and sins)
(Ash-)Shafi: The All-Healing
(Ash-) Shahid: The All- Witnessing
(Ash-)Shakur: The All-Responsive (to the gratitude of His creatures)
(As-)Subhan: The All-Glorified
(As-)Sultan: The Absolute, Eternal Authority
(At-)Tawwab: The One Who accepts repentance and returns it with liberal forgiveness and additional reward
(Al-)Wadud: The All-Tender and Excusing; The All-Loving and All-Beloved
(Al-)Wahhab: The All-Bestowing
(Al-) Wahid:  The One (having no partners and equals; One Who manifests all His Names upon the whole of the universe, or a species, or on a whole)
(Al-) Wakil: The One to rely on and to Whom affairs should be entrusted
(Al-)Waliyy: The Guardian, the Protecting Friend (to rely on)
(Al-)Warith: The One Who survives all beings and inherits them
(Al-)Wasi‘: The All-Embracing (in His Mercy)
(Az-)Zahir: The All-Outward (Who encompasses the whole of existence from the outside, and there is none that encompasses Him)

Taking Qur'an from Someone Who's Condition is Unknown?
Shaykh 'Abdur Rahman Al-Omaisan (hafidahullah)
Taking Qur'an from Someone Who's Condition is Unknown?

“Is it allowed for me to learn Qur’an from a teacher who’s manhaj (methodology) I do not know, although there has not appeared from them any innovation?”

translated by Dr. Qaisar Cheema

from Q&A session on August 3, 2015 in Edmonton, Canada.

BASICS OF ISLAM : Existence and Oneness of God Almighty : One true God

“Am I not your Lord?” They said: “Yes, we bear witness.” (Araf 7:172)

Islam addresses to the primordial nature and calls mankind to remember the affirmation given before creation, as stated in the above Qur’anic verse. Every human being is born into this world with this pure innate nature, thus he or she is naturally guided to belief in the reality of One God.

The reality of God who is the One, Eternal, and Absolute is the essential creed in Islam. God is beyond all duality and association, beyond the differences of gender and of all qualities that distinguish beings from each other in this world. Yet He is the source of all existence and all cosmic and human qualities as well as the End to Whom all things return. One of the most-frequently recited verses of the Qur’an, ayat al-kursi, (the Verse of the Throne) lists some of God’s essential names and attributes by which He makes Himself known in the creation:

God, there is no deity but He; the All-Living, the Self-Subsisting (by Whom all subsist). Slumber does not seize Him, nor sleep. His is all that is in the heavens and all that is on the earth. Who is there that will intercede with Him save by His leave? He knows what lies before them and what lies after them (what lies in their future and in their past, what is known to them and what is hidden from them); and they do not comprehend anything of His Knowledge save what He wills. His Seat (of dominion) embraces the heavens and the earth, and the preserving of them does not weary Him; He is the All-High, the Supreme.

Islam affirms the Unity of God and His indivisible sovereignty over the universe. God is the Creator, the Master, the Sustainer of all that exists.

Everything operates according to His plan.

He has revealed, through His prophets, the Right Path for the guidance of mankind. All prophets (peace and blessings be upon them) have preached the same message:

We never sent any Messenger before you except that We revealed to him, saying, “There is no god but I, so worship Me alone. (Anbiya 21:25)

The prophets invited men and women to a life committed to virtue, purity, justice and peace, and to act according to the guidance He has revealed.

All prophets, from Adam, Nuh (Noah) and Ibrahim (Abraham) to Musa (Moses), Isa (Jesus) and Muhammad (peace and blessings of God be on them), taught the same religion of acceptance of and submission to God and commitment to peace. Mankind’s failure lies in not protecting and preserving the teachings of the earlier prophets.

As such, Prophet Muhammad, peace and blessings be upon him, was raised to restate the original message, to present it in its perfect form and to preserve it in such a way that the word of God would no longer be confused with the word of man.

Nothing is like unto Him. (Shura 42:11)

This short verse emphasizes that God is not of the same kind as those who have been created, and therefore He is beyond all human conceptions of Him. So He has no mates, nothing is like Him, nor does He beget nor is He begotten. Nothing—neither matter, nor space, nor time—can restrict or contain Him. And this is why His Attributes—His Hearing, Seeing, Knowledge, Will, Power, Creating, and so on—are also beyond anything we can conceive.

The Prophet Muhammad was asked by his contemporaries about God; the answer came directly from God Himself in the form of a short chapter of the Qur’an, which is considered the essence of the unity or the motto of monotheism:

Say: “He is God, the One and Only; God, the Eternal, Absolute; He begets not, nor is He begotten; And there is none like unto Him.”  (Ikhlas 112:1-4)

God is loving, kind, and just. With the exception of one, each of the 114 chapters of the Qur’an begins with the verse: “In the name of God, the Merciful, the Compassionate.”

The Prophet says,

“God is more loving and kinder than a mother to her dear child.”

But God is also Just.

Islam rejects characterizing God in any human form or depicting Him as favoring certain individuals or nations on the basis of wealth, power or race. He created human beings as equals. They may distinguish themselves and attain His favor through virtue and piety alone.