Who Is A Martyr

بِسْــــــــــــــــــمِ اﷲِالرَّحْمَنِ اارَّحِيم

Sa’id ibn Zaid reported: I heard the Messenger of Allah, peace be upon him, say,

“Whoever is killed protecting his wealth is a martyr; and whoever is killed protecting his religion is a martyr;

and whoever is killed protecting his life is a martyr; and whoever is killed protecting his family is a martyr.”

[ Sunan At-Tirmidhi ]


عَنْ سَعِيدِ بْنِ زَيْدٍ قَالَ سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ

 مَنْ قُتِلَ دُونَ مَالِهِ فَهُوَ شَهِيدٌ وَمَنْ قُتِلَ دُونَ دِينِهِ فَهُوَ شَهِيدٌ

 وَمَنْ قُتِلَ دُونَ دَمِهِ فَهُوَ شَهِيدٌ وَمَنْ قُتِلَ دُونَ أَهْلِهِ فَهُوَ شَهِيدٌ

Whoever is killed protecting his wealth, religion, life, or family is a martyr

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Worldly life is nothing

بِسْــــــــــــــــــمِ اﷲِالرَّحْمَنِ اارَّحِيم

Al-Mustawrid narrated: The Messenger of Allah, peace be upon him, said: 

“The example of this worldly life in comparison to the Hereafter is not but any one of you dipping his finger in the sea; 

let him see what he brings forth.”

( Sunan Ibn Majah )

الْمُسْتَوْرِدَ، أَخَا بَنِي فِهْرٍ يَقُولُ سَمِعْتُ رَسُولَ اللَّهِ ـ صلى الله عليه وسلم ـ يَقُولُ

 مَا مَثَلُ الدُّنْيَا فِي الآخِرَةِ إِلاَّ مَثَلُ مَا يَجْعَلُ أَحَدُكُمْ إِصْبَعَهُ فِي الْيَمِّ

 فَلْيَنْظُرْ بِمَ يَرْجِعُ

Worldly life is nothing compared to the Hereafter

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Allaah Will Rush To You

بِسْــــــــــــــــــمِ اﷲِالرَّحْمَنِ اارَّحِيم

Abu Huraira reported : The Messenger of Allah, peace be upon him, said that Allah, the Exalted and Glorious, said: 

“I am near to the thought of My servant as he thinks about Me, and I am with him as he remembers Me. 

And if he remembers Me in his heart, I also remember him in My Heart, and if he remembers Me in assembly I remember him in assembly, better than his (remembrance), 

and if he draws near Me by the span of a palm, I draw near him by the cubit, and if he draws near Me by the cubit I draw near him by the space (covered by) two hands. 

And if he walks towards Me, I rush towards him.”

( Sahih Muslim )

عَنْ أَبِي هُرَيْرَةَ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم يَقُولُ اللَّهُ عَزَّ وَجَلَّ

 أَنَا عِنْدَ ظَنِّ عَبْدِي بِي وَأَنَا مَعَهُ حِينَ يَذْكُرُنِي

 إِنْ ذَكَرَنِي فِي نَفْسِهِ ذَكَرْتُهُ فِي نَفْسِي وَإِنْ ذَكَرَنِي فِي مَلإٍ ذَكَرْتُهُ فِي مَلإٍ هُمْ خَيْرٌ مِنْهُمْ

 وَإِنْ تَقَرَّبَ مِنِّي شِبْرًا تَقَرَّبْتُ إِلَيْهِ ذِرَاعًا وَإِنْ تَقَرَّبَ إِلَىَّ ذِرَاعًا تَقَرَّبْتُ مِنْهُ بَاعًا

 وَإِنْ أَتَانِي يَمْشِي أَتَيْتُهُ هَرْوَلَةً

If you walk to Allah, Allah will rush to you

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On The Day Of Resurrection

بِسْــــــــــــــــــمِ اﷲِالرَّحْمَنِ اارَّحِيم

Safwan ibn Muhriz reported: A person said to Ibn Umar, “What did you hear from the Messenger of Allah, peace be upon him, about the personal conversation (with Allah on the Day of Resurrection)?”

He said, “I heard him saying: A believer will be brought before his Lord the Exalted on the Day of Resurrection and He will place upon him His veil and make him confess his sins, saying: Do you recognize?

He will say: My Lord, I do recognize.

Allah will say: I concealed them for you in the world and today I forgive you. He will then be given the book containing his good deeds. As for the disbelievers and hypocrites, there will be a general announcement before all creation declaring that these people had lied about Allah.”

( Sahih Muslim )


عَنْ صَفْوَانَ بْنِ مُحْرِزٍ قَالَ قَالَ رَجُلٌ لِابْنِ عُمَرَ كَيْفَ سَمِعْتَ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ فِي النَّجْوَى

 قَالَ سَمِعْتُهُ يَقُولُ يُدْنَى الْمُؤْمِنُ يَوْمَ الْقِيَامَةِ مِنْ رَبِّهِ عَزَّ وَجَلَّ حَتَّى يَضَعَ عَلَيْهِ كَنَفَهُ فَيُقَرِّرُهُ بِذُنُوبِهِ فَيَقُولُ هَلْ تَعْرِفُ

 فَيَقُولُ أَيْ رَبِّ أَعْرِفُ

 قَالَ فَإِنِّي قَدْ سَتَرْتُهَا عَلَيْكَ فِي الدُّنْيَا وَإِنِّي أَغْفِرُهَا لَكَ الْيَوْمَ فَيُعْطَى صَحِيفَةَ حَسَنَاتِهِ وَأَمَّا الْكُفَّارُ وَالْمُنَافِقُونَ فَيُنَادَى بِهِمْ عَلَى رُءُوسِ الْخَلَائِقِ هَؤُلَاءِ الَّذِينَ كَذَبُوا عَلَى اللَّهِ

On the Day of Resurrection, the believers will have an intimate conversation with Allah

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Mengingat Allah Shubhanahu Wa ta’alla

بِسْــــــــــــــــــمِ اﷲِالرَّحْمَنِ اارَّحِيم

Keburukan yang paling besar menimpa manusia adalah lalai dari mengingat Allah Shubhanahu wa ta’alla, menyimpang dari kebenaran dan berpaling dari jalan yang lurus

Sesungguhnya kelembutan, kekhusyu’an serta keluluhan hati 

Dan kecintaan kita kepada Sang Pencipta dan Yang membentuk hati-hati tersebut 

Merupakan suatu pemberian yang tiada terkira dari Ar-Rahman (Yang Maha Penyayang) 

Dan sebuah karunia dari Ad-Dayyan (Yang membuat perhitungan) 

Yang patut mendapatkan maaf dan ampunan-Nya

Menjadi tempat perlindungan yang kokoh dan benteng yang tidak dapat ditembus 

dari kesesatan dan kemaksiatan

 Allah Shubhanahu wa ta’alla telah mengumpamakan orang yang lalai dengan sifat yang buruk, mereka bagai hewan bahkan lebih sesat dari hewan

dan Obat dari kelalaian tersebut adalah dengan mengenal Allah Subhanahu wa ta’ala dan mengingat kematian.

Yang kemudian akan menumbuhkan kecintaan kita kepada Allah Subhanahu Wata'ala

Wallahu A'lam

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I wish I were In His Place

بِسْــــــــــــــــــمِ اﷲِالرَّحْمَنِ اارَّحِيم

Abu Huraira reported: The Messenger of Allah, peace be upon him, said, 

“The Hour will not be established until a man passes by the grave of another man and 

he says: I wish I were in his place.”

( Sahih Muslim )

عَنْ أَبِي هُرَيْرَةَ أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ

 قَالَ لَا تَقُومُ السَّاعَةُ حَتَّى يَمُرَّ الرَّجُلُ بِقَبْرِ الرَّجُلِ

 فَيَقُولُ يَا لَيْتَنِي مَكَانَهُ

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They Treated As Avoid

بِسْــــــــــــــــــمِ اﷲِالرَّحْمَنِ اارَّحِيم

It is obligatory for a follower to learn the Masae'l which are of daily importance.

If a person faces a problem whose rule is not known to him, it is necessary for him to exercise precaution, or to follow a Mujtahid according to the conditions mentioned above. 

But if he cannot obtain the ruling of an A'lam Mujtahid on that matter, he is allowed to follow a non-A'lam Mujtahid, even if he has a general notion about the difference between the verdicts.

If a person relates the fatwa of a Mujtahid to someone, and then that fatwa is changed, it is not necessary for him to inform that person about the change. 

But if he realises after having related the fatwa that he had made an error, and the error would lead someone to contradicting the laws of Shariah, then as an obligatory precaution, he should do his best to rectify the error.

If a person performs his acts for some time without taqlid of a Mujtahid, and later follows a Mujtahid, his former actions will be valid if that Mujtahid declares them to be valid, otherwise they will be treated as void.

Allah Knows The Best

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Good Friend And Bad Friend

بِسْــــــــــــــــــمِ اﷲِالرَّحْمَنِ اارَّحِيم

Abu Musa narrated: The Messenger of Allah صلى الله عليه وسلم said: 

“The parable of a good friend and a bad friend is that of a carrier of musk and a blacksmith. 

The carrier of musk will give you some, or you will buy some, or you will notice a good smell; 

but as for the blacksmith, he will burn your clothes or you will notice a bad smell.”

( Sahih Muslim )

عَنْ أَبِي مُوسَى، عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ

‏ إِنَّمَا مَثَلُ الْجَلِيسِ الصَّالِحِ وَالْجَلِيسِ السَّوْءِ كَحَامِلِ الْمِسْكِ وَنَافِخِ الْكِيرِ فَحَامِلُ الْمِسْكِ إِمَّا أَنْ يُحْذِيَكَ وَإِمَّا أَنْ تَبْتَاعَ مِنْهُ وَإِمَّا أَنْ تَجِدَ مِنْهُ رِيحًا طَيِّبَةً وَنَافِخُ الْكِيرِ إِمَّا أَنْ يُحْرِقَ ثِيَابَكَ وَإِمَّا أَنْ تَجِدَ رِيحًا خَبِيثَةً

The Parable of a Good Friend and a Bad Friend

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Hadith On Friendship ( The Best Neighbor )

بِسْــــــــــــــــــمِ اﷲِالرَّحْمَنِ اارَّحِيم

Hadith related about the right of neighbors

Abdullah ibn Amr رضى الله عنه reported: The Messenger of Allah صلى الله عليه وسلم said,

“The best companion to Allah is the best to his companions,

and the best neighbor to Allah is the best to his neighbors.”

( Sunan At-Tirmidhi )





عَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍو، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم

 خَيْرُ الأَصْحَابِ عِنْدَ اللَّهِ خَيْرُهُمْ لِصَاحِبِهِ وَخَيْرُ الْجِيرَانِ عِنْدَ اللَّهِ خَيْرُهُمْ لِجَارِهِ

Righteousness from the Messenger of Allah

The best neighbor to Allah is the best in behavior to his neighbors

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There Is No God But Allah

بِسْــــــــــــــــــمِ اﷲِالرَّحْمَنِ اارَّحِيم

Abu Huraira reported : 

The Messenger of Allah صلى الله عليه وسلم said, 

“Faith has seventy-some doors, the lowest of which is to remove something harmful from the road, 

and the highest of which is to testify that there is no god but Allah.”

( Sunan At-Tirmidh )

عَنْ أَبِي هُرَيْرَةَ قَالَ

 قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ

 الْإِيمَانُ بِضْعٌ وَسَبْعُونَ بَابًا أَدْنَاهَا إِمَاطَةُ الْأَذَى عَنْ الطَّرِيقِ

 وَأَرْفَعُهَا قَوْلُ لَا إِلَهَ إِلَّا اللَّهُ

Faith has more than seventy branches, The highest of which is to testify to the Oneness of Allah, 

The completion of Faith and its increasing and descreasing

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Fight A Common Enemy

بِسْــــــــــــــــــمِ اﷲِالرَّحْمَنِ اارَّحِيم

Jubair ibn Nufair said: Let us go to Dhu Mikhbar, a companion of the Prophet. When we reached him we asked him about the truce. 

He said: I heard the Messenger of Allah, peace be upon him, say, “You will make a secure peace with the Romans, and together you will fight an enemy from behind you.”

( Sunan Abu Dawud )

عَنْ جُبَيْرِ بْنِ نُفَيْرٍ قَالَ قَالَ جُبَيْرٌ انْطَلِقْ بِنَا إِلَى ذِي مِخْبَرٍ رَجُلٌ مِنْ أَصْحَابِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَأَتَيْنَاهُ فَسَأَلَهُ جُبَيْرٌ عَنْ الْهُدْنَةِ

 فَقَالَ سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ سَتُصَالِحُونَ الرُّومَ صُلْحًا آمِنًا وَتَغْزُونَ أَنْتُمْ وَهُمْ عَدُوًّا مِنْ وَرَائِكُمْ

Muslims will make a secure peace with Christians and fight a common enemy

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Obtaining Of A Mujtahid

بِسْــــــــــــــــــمِ اﷲِالرَّحْمَنِ اارَّحِيم

There are four ways of obtaining the verdicts of a Mujtahid :

1. When a man hears from the Mujtahid himself.
2. When the verdict of the Mujtahid is quoted by two just persons.
3. When a man hears the verdict from a person whose statement satisfies him.
4. By reading the Mujtahid's book of Masae'l, provided that, one is satisfied about the correctness of the book.

As long as a person is certain that the verdict of the Mujtahid has not changed, he can act according to what is written in the Mujtahid's book. And if he suspects that the verdict might have been changed, investigation in that matter is not necessary .

If an A'lam Mujtahid gives a fatwa on some matter, his follower cannot act in that matter on the fatwa of another Mujtahid. But if he does not give a fatwa, and expresses a precaution (Ihtiyat) that a man should act in such and such a manner, for exam ple if he says that as a precautionary measure, in the first and second Rak'at of the namaz he should read a complete Surah after the Surah of "Hamd", the follower may either act on this precaution, which is called obligatory precaution (Ihtiyat Wajib), or he may act on the fatwa of another Mujtahid who it is permissible to follow. Hence, if he (the second Mujtahid) rules that only "Surah Hamd" is enough, he (the person offering prayers) may drop the second Surah. The position will be the same if the A'a lam Mujtahid expresses terms like Ta'mmul or Ishkal.

If the A'lam Mujtahid observes precaution after or before having given a fatwa, for example, if he says that if Najis vessel is washed once with Kurr water (about 388 litres), it becomes Pak, although as precautionary measure, it should be washed thre e times, his followers can abandon acting according to this precaution. This precaution is called recommended precaution (Ihtiyat Mustahab).

If a Mujtahid, who is followed by a person dies, his category will be the same as when he was alive. Based on this, if he is more learned than a living Mujtahid, the follower who has a general notion about the variation in the day to day Masae'l, must continue to remain in his taqlid. And if the living Mujtahid is more learned, then the follower must turn to him for taqlid. The term 'taqlid' used here implies only an intention to follow a particular Mujtahid, and does not include having acted acco rding to his fatwa.

If a person acts according to the fatwa of a Mujtahid in certain matter, and after the death of that Mujtahid, he follows a living Mujtahid in that matter according to his obligation, he cannot act again according to the fatwa of the dead Mujtahid.

Following A Mujtahid

Identifying A Mujtahid

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How To Identifying A Mujtahid

بِسْــــــــــــــــــمِ اﷲِالرَّحْمَنِ اارَّحِيم

Taqlid in religious laws means acting according to the verdict of a Mujtahid. It is necessary for the Mujtahid who is followed, to be male, Shi'ah Ithna Ash'ari, adult, sane, of legitimate birth, living and just ('Adil). A person is said to be just when heperforms all those acts which are obligatory upon him, and refrains from all those things which are forbidden to him. And the sign of being just is that one is apparently of a good character, so that if enquiries are made about him from the people of his locality, or from his neighbours, or from those persons with whom he lives, they would confirm his good conduct. And if one knows that the verdicts of the Mujtahids differ with regard to the problems which we face in every day life, it is necessary that the Mujtahid who is followed be A'alam (the most learned), who is more capable of understanding the divine laws than any of the contemporary Mujtahids.

There are three ways of identifying a Mujtahid, and the A'lam :

When a person is certain that a particular person is a Mujtahid, or the most learned one. For this, he should be a learned person himself, and should possess the capacity to identify a Mujtahid or an A'alam;

When two persons, who are learned and just and possess the capacity to identify a Mujtahid or the A'alam, confirm that a person is a Mujtahid or an A'lam, provided that two other learned and just persons do not contradict them. In fact, being a Mujtahid or an A'lam can also be established by a statement of only one trusted and reliable person.

When a number of learned persons who possess the capacity to identify a Mujtahid or an A'lam, certify that a particular person is a Mujtahid or an A'lam, provided that one is satisfied by their statement.

If one generally knows that the verdicts of Mujtahids do vary in day to day matters, and also that some of the Mujtahids are more capable than the others, but is unable to identify the most learned one, then he should act on precaution based on their verdicts. And if he is unable to act on precaution, then he should follow a Mujtahid he supposes to be the most learned. And if decides that they are all of equal stature, then he has a choice.

Following A Mujtahid 

Obtaining A Mujtahid

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Following Mujtahid | The Fundamentals Of Faith

بِسْــــــــــــــــــمِ اﷲِالرَّحْمَنِ اارَّحِيم

It is necessary for a Muslim to believe in the fundamentals of faith with his own insight and understanding, and he cannot follow anyone in this respect i.e. he cannot accept the word of another who knows, simply because he has said it. 

However, one who has faith in the true tenets of Islam, and manifests it by his deeds, is a Muslim and Mo'min, even if he is not very profound, and the laws related to a Muslim will hold good for him. In matters of religious laws, apart from the ones clearly defined, or ones which are indisputable, a person must :

Either be a Mujtahid (jurist) himself, capable of inferring and deducing from the religious sources and evidence or if he is not a Mujtahid himself, he should follow one, he should act according to the verdicts (Fatwa) of the Mujtahid Or if he is neither a Mujtahid nor a follower (Muqallid), he should act on such precaution which should assure him that he has fulfilled his religious obligation. 

For example, if some Mujtahids consider an act to be haraam, while others say that it is not, he should not perform that act. Similarly, if some Mujtahid consider an act to be obligatory (Wajib) while others consider it to be recommended (Mustahab), he should perform it. Therefore, it is obligatory upon those persons who are neither Mujtahids, nor able to act on precautionary measures (Ihtiyat), to follow a Mujtahid.

Mujtahid is a jurist competent enough to deduce precise inferences regarding the commandments from the holy Qur'an and the Sunnah of the holy Prophet by the process of Ijtihad. Ijtihad literally means striving and exerting. Technically as a term of jurisprudence it signifies the application by a jurist of all his faculties to the consideration of the authorities of law with a view to finding out what in all probability is the law. In other words Ijtihad means making deductions in matters of law, in the cases to which no express text is applicable.

Mujtahid is a jurist competent enough to deduce precise inferences regarding the commandments from the holy Qur'an and the Sunnah of the holy Prophet by the process of Ijtihad. Ijtihad literally means striving and exerting. Technically as a term of jurisprudence it signifies the application by a jurist of all his faculties to the
consideration of the authorities of law with a view to finding out what in all probability is the law. In other words Ijtihad means making deductions in matters of law, in the cases to which no express text is applicable.

Identifying A Mujtahid

Obtaining A Mujtahid

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None Of You Will Have Faith Till

بِسْــــــــــــــــــمِ اﷲِالرَّحْمَنِ اارَّحِيم

Narrated Anas: The Prophet said, "None of you will have faith till he wishes for his (Muslim) brother what he likes for himself."

Narrated Abu Huraira: "Allah's Apostle said, "By Him in Whose Hands my life is, none of you will have faith till he loves me more than his father and his children."

Narrated Anas: The Prophet said "None of you will have faith till he loves me more than his father, his children and all mankind."

Narrated Anas : The Prophet said, "Whoever possesses the following three qualities will have the sweetness (delight) of faith :

1. The one to whom Allah and His Apostle becomes dearer than anything else.

2. Who loves a person and he loves him only for Allah's sake.

3. Who hates to revert to Atheism (disbelief) as he hates to be thrown into the fire."

Narrated Anas : The Prophet said, "Love for the Ansar is a sign of faith and hatred for the Ansar is a sign of hypocrisy."

Narrated 'Ubada bin As−Samit: who took part in the battle of Badr and was a Naqib (a person heading a group of six persons), on the night of Al−`Aqaba pledge: Allah's Apostle said while a group of his companions were around him, "Swear allegiance to me for :

1. Not to join anything in worship along with Allah.

2. Not to steal.

3. Not to commit illegal sexual intercourse.

4. Not to kill your children.

5. Not to accuse an innocent person (to spread such an accusation among people). 

6. Not to be disobedient (when ordered) to do good deed." 

The Prophet added: "Whoever among you fulfills his pledge will be rewarded by Allah. And whoever indulges in any one of them (except the ascription of  partners to Allah) and gets the punishment in this world, that punishment will be an expiation for that sin. And if one indulges in any of them, and Allah conceals his sin, it is up to Him to forgive or punish him (in the Hereafter)." 'Ubada bin As−Samit added: "So we swore allegiance for these." (points to Allah's Apostle)

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