Masjid India KL

21/12/2018

*THE ZIKIR WITH THE REWARD OF FREEING A HUNDRED SLAVES*

عَنْ أَبِي هُرَيْرَةَ أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ مَنْ قَالَ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ فِي يَوْمٍ مِائَةَ مَرَّةٍ كَانَتْ لَهُ عَدْلَ عَشْرِ رِقَابٍ وَكُتِبَتْ لَهُ مِائَةُ حَسَنَةٍ وَمُحِيَتْ عَنْهُ مِائَةُ سَيِّئَةٍ وَكَانَتْ لَهُ حِرْزًا مِنْ الشَّيْطَانِ يَوْمَهُ ذَلِكَ حَتَّى يُمْسِيَ وَلَمْ يَأْتِ أَحَدٌ أَفْضَلَ مِمَّا جَاءَ بِهِ إِلَّا أَحَدٌ عَمِلَ أَكْثَرَ مِنْ ذَلِكَ وَمَنْ قَالَ سُبْحَانَ اللَّهِ وَبِحَمْدِهِ فِي يَوْمٍ مِائَةَ مَرَّةٍ حُطَّتْ خَطَايَاهُ وَلَوْ كَانَتْ مِثْلَ زَبَدِ الْبَحْرِ

Abu Hurairah reported: The Messenger of Allah, peace be upon him, said, “He who utters

لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ

'There is no god but Allah, the One, having no partner with Him. Sovereignty belongs to Him and all the praise is due to Him, and He is Potent over everything' one hundred times every day, he is rewarded akin to emancipating a hundred slaves, and a hundred virtues are recorded to his credit, and a hundred vices are blotted out from his scroll, and that is a safeguard for him against Satan on that day till evening and no one brings anything more excellent than this, except one who has done more than this (i.e. one who utters these words more than one hundred times and does more good acts).

And he who utters

سُبْحَانَ اللَّهِ وَبِحَمْدِهِ

'Hallowed be Allah, and all praise is due to Him' one hundred times a day, his sins are obliterated even if they are equal to the extent of the foam of the ocean."

Narrated in Sahih Muslim, no. 2691
Grade: sahih (authentic)
Translation adapted from sunnah.com

Lessons:

The benefits gained by one who recites the following zikir a hundred times each day:

لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ

1. The reward of freeing a hundred slaves

2. A hundred virtues (merits) recorded to his credit

3. A hundred vices removed from his record

4. Protection from the devil till the evening

Let’s recite zikir!

20 December 2018
1 2 Rabiul Akhir 1440H

Hadith of the Prophet Muhammad (saws) in several languages

27/11/2018

“The most beloved of people according to Allah is he who brings most benefit to people, and the most beloved of deeds according to Allah the Mighty, the Magnificent, is that you bring happiness to a fellow Muslim, or relieve him of distress, or pay off his debt or stave away hunger from him. It is more beloved to me that I walk with my brother Muslim in his time of need than I stay secluded in the mosque for a month.”

(the Prophet Muhammad, pbuh, recorded in Tabarani – Hasan, Silsilah Saheeha, Al-AlBani)

31/10/2018

Remember Palu,

وَمَا كَانَ رَبُّكَ لِيُهْلِكَ الْقُرَىٰ بِظُلْمٍ وَأَهْلُهَا مُصْلِحُونَ [Hud : 117]
(11:117) And your Lord is not such as would wrongfully destroy human habitations while their inhabitants are righteous. *115

*115). These verses bring out, in a significantly instructive manner, the real factors which caused the destruction of those nations whose history has been narrated earlier (see verse 36 ff. above). Reviewing that history, the Qur'an points out the single common denominator of all those nations which met their doom in the past. All those nations had formerly been favoured with God's blessings. But drunk with affluence, they resorted to mischief on earth. Their collective conscience was also completely vitiated. The result was that no righteous person was left among them to prevent them from committing evils. And if any such person did exist, their number was either too small, or their voice too feeble to prevent evils from predominating. This situation eventually invited God's wrath upon them. Had they not been so evil, there was no reason why God should punish them. After all, He bears no such grudge against His creatures that would prompt Him to punish people even when they act righteously.

The above statement is intended to underscore three points. Firstly, that it is imperative that there should always be a good number of righteous people in every society; those who would invite people to righteousness and prevent them from evil. For God likes to see that there is righteousness in the world. And if God does tolerate the existence of evil in human society, He does so since the potential for righteousness continues to exist in that society. But such tolerance endures only as long as that potential remains. However, if the condition of a community deteriorates, rendering it altogether devoid of good people, or if the good people in that community become an insignificant minority, too weak to prevent it from proceeding along its evil ways, then God's chastisement begins to loom large over it. That much can be said for sure. However, it is difficult to say with any precision when God's chastisement will actually smite that community and destroy it.
Secondly, a community that is prepared to put up with everything except a group of righteous people in its midst - people that call men to do good and forbid them from doing evil - is certainly destined for self-destruction. The attitude of that community clearly shows that it cherishes all that would lead to its destruction, and that it is intolerant of all that would ensure its survival.
Thirdly, God's final decision whether to punish a community or not depends on the extent to which that community is possessed of the elements that would enable it to respond to the call of truth. If it has such people in good numbers that would suffice to extirpate evil and establish a righteous order, such a community is spared the kind of chastisement which embraces whole communities and totally destroys them. If it is subjected to some partial rather than an all-embracing chastisement, the purpose of it is to enable its righteous elements to mend their ways.
It is possible, however, that in spite of continued efforts, the community will be unable to throw up a sufficient number of good people needed to bring about its reform. It is also possible that the community will demonstrate by its action that it is full of corrupt people and altogether bereft of virtuous ones. The community, in such a case, has obviously become a heap of coal in which no diamonds are left. When such a stage is reached God causes a fire to erupt, a fire that reduces this heap of coal to a heap of ashes. (For further elaboration see al-Dhariyat 51, n. 34.)

26/06/2018

اَمۡ حَسِبۡتُمۡ اَنۡ تَدۡخُلُوا الۡجَـنَّةَ وَ لَمَّا يَاۡتِكُمۡ مَّثَلُ الَّذِيۡنَ خَلَوۡا مِنۡ قَبۡلِكُمۡؕ مَسَّتۡهُمُ الۡبَاۡسَآءُ وَالضَّرَّآءُ وَزُلۡزِلُوۡا حَتّٰى يَقُوۡلَ الرَّسُوۡلُ وَالَّذِيۡنَ اٰمَنُوۡا مَعَهٗ مَتٰى نَصۡرُ اللّٰهِؕ اَلَاۤ اِنَّ نَصۡرَ اللّٰهِ قَرِيۡبٌ‏

Or do you think that you will enter Paradise while such [trial] has not yet come to you as came to those who passed on before you? They were touched by poverty and hardship and were shaken until [even their] messenger and those who believed with him said," When is the help of Allah?" Unquestionably, the help of Allah is near.

19/05/2018

Salam

*Puasa Ramadhan Menghapuskan Dosa Yang Lalu*

عَنْ أَبِي هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَنْ صَامَ رَمَضَانَ إِيمَانًا وَاحْتِسَابًا غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ

Dari Abu Hurairah RA berkata, Rasulullah SAW bersabda: "Barangsiapa yang berpuasa Ramadan kerana iman dan penuh keikhlasan (mengharap rahmat Allah), maka akan diampuni dosa-dosanya yang telah lalu". (HR Bukhari No: 37) Status: Hadis Sahih

Pengajaran:

1. Berpuasa atas dasar iman ialah melaksanakan ibadat puasa dengan meyakini akan kewajipan melaksanakan ibadat puasa kerana perintah Allah.

2. Ihtisab adalah melakukan ibadat puasa dengan ikhlas, menyempurnakan ibadat puasa dengan memelihara perkara yang boleh merosakkan puasa dan hanya mengharap pahala dari Allah. Tidak merasa berat melaksanakannya dan tidak hanya sekadar mengikuti kebiasaan orang sekitar.

3. Puasa yang dilakukan atas dasar keimanan dan penuh keikhlasan akan menjadi penghapus dosa-dosa yang lalu (dosa kecil). Rasulullah SAW bersabda:

عَنْ أَبِي هُرَيْرَةَ أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ يَقُولُ الصَّلَوَاتُ الْخَمْسُ وَالْجُمُعَةُ إِلَى الْجُمُعَةِ وَرَمَضَانُ إِلَى رَمَضَانَ مُكَفِّرَاتٌ مَا بَيْنَهُنَّ مَا اجْتُنِبَتْ الْكَبَائِرُ

“Solat lima waktu yang didirikan, satu Jumaat ke Jumaat yang berikutnya dan satu Ramadan kepada Ramadan yang berikutnya maka akan menghapuskan dosa-dosa antara keduanya selama mana dijauhi dosa-dosa besar".( HR. Ahmad No: 8830) Status Sahih

Semoga ibadat Puasa yang dilaksanakan bersungguh-sungguh akan menjadi instrumen menghapuskan dosa-dosa kita yang lalu.

15/05/2018

شَهْرُ رَمَضَانَ الَّذِي أُنزِلَ فِيهِ الْقُرْآنُ هُدًى لِّلنَّاسِ وَبَيِّنَاتٍ مِّنَ الْهُدَىٰ وَالْفُرْقَانِ ۚ فَمَن شَهِدَ مِنكُمُ الشَّهْرَ فَلْيَصُمْهُ ۖ وَمَن كَانَ مَرِيضًا أَوْ عَلَىٰ سَفَرٍ فَعِدَّةٌ مِّنْ أَيَّامٍ أُخَرَ ۗ يُرِيدُ اللَّهُ بِكُمُ الْيُسْرَ وَلَا يُرِيدُ بِكُمُ الْعُسْرَ وَلِتُكْمِلُوا الْعِدَّةَ وَلِتُكَبِّرُوا اللَّهَ عَلَىٰ مَا هَدَاكُمْ وَلَعَلَّكُمْ تَشْكُرُونَ [Al-Baqara : 185]
(2:185) Ramadan is the month in which the Qur'an was sent down : this Book is a perfect guidance for mankind and consists of clear teachings which show the right way and are a criterion of Truth and falsehood. Therefore from now on whoever witnesses it, it is obligatory on hire to fast the whole month, but if one be ill or on a journey, he should make up for the same number by fasting on other days. *186 Allah desires to show leniency to you and does not desire to show any hardship. "therefore this method is being shown to you so that you may complete the number of Fast days and glorify Allah for the Guidance He has shown to you and be grateful to Him. *187
*186). Whether a person should or should not fast while on a journey is left to individual discretion. We find that among the Companions who accompanied the Prophet on journeys some fasted whereas others did not; none objected to the conduct of another. The Prophet himself did not always fast when travelling. On one journey a person was so overwhelmed by hunger that he collapsed; the Prophet disapproved when he learned that the man had been fasting. During wars the Prophet used to prevent people from fasting so that they would not lack energy for the fight. It has been reported by 'Umar that two military expeditions took place in the month of Ramadan. The first was the Battle of Badr and the second the conquest of Makka. On both occasions the Companions abstained from fasting, and, according to Ibn 'Umar, on the occasion of the conquest of Makka the Prophet proclaimed that people should not fast since it was a day of fighting. In other Traditions the Prophet is reported to have said that people should not fast when they had drawn close to the enemy, since abstention from fasting would lead to greater strength. (See Ahmad b. Hanbal, Musnad, vol. 3, p. 329, and vol. 5, pp. 205 and 209: Darimi, ' Sawm', 41; Muslim, 'Siyarn', 92; Nasai, 'Siyam', 47; Bukhari, 'Maghazi', 71; Muslim, 'Siyam', 102; Ahmad b. Hanbal, Musnad, vol. 3, pp. 21, 35, 46; Tirmidhi, 'Sawm', 18, Nasa'i. 'Siyam', 52; Bukhari , 'Jihad', 29; Muslim, 'Siyam', 98; Abu Da'ud, 'Sawm' 42; Muslim, 'Siyam', 102, 103, 105; Ahmad b. Hanbal, Musnad vol. 2, 99; Tirmidhi, : 'Sawm', 19 - Ed.)
The duration of a journey for which it becomes permissible for a person to abstain from fasting is not absolutely clear from any statement of the Prophet, (cf. relevant Traditions Abu Da'ud, 'Sawm', 46, 47; Nasai , 'Siyam', 54, 55; Malik, Muaatta', 'Siyam', 21, 27 - Ed.) In addition the practice of the Companions was not uniform. It would seem that any journey which is commonly regarded as such, and which is attended by the circumstances generally associated with travelling, should be deemed sufficient justification for not fasting.
Jurists agree that one does not have to fast on the day of commencing a journey; one may eat either at the point of departure or after the actual journey has commenced. Either course is sanctioned by the practice of the Companions. Jurists, however, are not agreed as to whether or not the residents of a city under attack may abstain from fasting even though they are not actually travelling. Ibn taymiyah favours the permissibility of abstention from fasting and supports his view with vcry forceful arguments.

25/10/2017

... "Do not worship others except Allah; and to parents do good and to relatives, orphans, and the needy. And speak to people good [words] and establish prayer and give zakah." Surah 2:83.

02/07/2017

{۞ قُلْ يَا عِبَادِيَ الَّذِينَ أَسْرَفُوا عَلَىٰ أَنفُسِهِمْ لَا تَقْنَطُوا مِن رَّحْمَةِ اللَّهِ ۚ إِنَّ اللَّهَ يَغْفِرُ الذُّنُوبَ جَمِيعًا ۚ إِنَّهُ هُوَ الْغَفُورُ الرَّحِيمُ} [الزمر : 53]

link: http://quran.ksu.edu.sa/index.php?aya=39_53

26/04/2017

وَأَنفِقُوا مِن مَّا رَزَقْنَاكُم مِّن قَبْلِ أَن يَأْتِيَ أَحَدَكُمُ الْمَوْتُ فَيَقُولَ رَبِّ لَوْلَا أَخَّرْتَنِي إِلَىٰ أَجَلٍ قَرِيبٍ فَأَصَّدَّقَ وَأَكُن مِّنَ الصَّالِحِينَ [Al-Munaafiqoon : 10]

(63:10) And spend of what Allah has granted you by way of sustenance before death should come to any of you and he should say: 'Lord, why did You not defer my return for a while so that I might give alms and be among the righteous?'

17/02/2017

“All that is necessary for the triumph of evil is that good men do nothing” (Attributed to Edmund Burke)

14/02/2017

( 12 ) Indeed, it is We who bring the dead to life and record what they have put forth and what they left behind, and all things We have enumerated in a clear register. (36:12)

10/01/2017

( 129 ) But if they turn away, [O Muhammad], say, "Sufficient for me is Allah; there is no deity except Him. On Him I have relied, and He is the Lord of the Great Throne."
Al-Tawbah