Elhabeebiy

15/06/2022

07/06/2022

فَتَلَقَّىٰٓ ءَادَمُ مِن رَّبِّهِۦ كَلِمَـٰتٍ فَتَابَ عَلَيْهِ ۚ إِنَّهُۥ هُوَ ٱلتَّوَّابُ ٱلرَّحِيمُ

Then Adam received from his Lord [some] words, and He accepted his repentance. Indeed, it is He who is the Accepting of repentance, the Merciful.

Adam repents and supplicates to Allah
Allah tells;
فَتَلَقَّى ادَمُ مِن رَّبِّهِ كَلِمَاتٍ فَتَابَ عَلَيْهِ إِنَّهُ هُوَ التَّوَّابُ الرَّحِيمُ
Then Adam received from his Lord Words. And his Lord pardoned him (accepted his repentance). Verily, He is the One Who forgives (accepts repentance), the Most Merciful.
Mujahid, Sa`id bin Jubayr, Abu Al-Aliyah, Ar-Rabi bin Anas, Al-Hasan, Qatadah, Muhammad bin Ka`b Al-Qurazi, Khalid bin Ma`dan, Ata Al-Khurasani and Abdur-Rahman bin Zayd bin Aslam have stated that the above Ayah is explained by Allah's statement,
قَالاَ رَبَّنَا ظَلَمْنَأ أَنفُسَنَا وَإِن لَّمْ تَغْفِرْ لَنَا وَتَرْحَمْنَا لَنَكُونَنَّ مِنَ الْخَـسِرِينَ
They said: "Our Lord! We have wronged ourselves. If You forgive us not, and bestow not upon us Your mercy, we shall certainly be of the losers." (7:23)
As-Suddi said that Ibn Abbas commented on,
فَتَلَقَّى ادَمُ مِن رَّبِّهِ كَلِمَاتٍ
(Then Adam received from his Lord Words),
"Adam said, `O Lord! Did You not created me with Your Own Hands?'
He said, `Yes.'
He said, `And blow life into me?'
He said, `Yes.'
He said, `And when I sneezed, You said, `May Allah grant you His mercy.' Does not Your mercy precede Your anger?'
He was told, `Yes.'
Adam said, `And You destined me to commit this evil act?'
He was told, `Yes.'
He said, `If I repent, will You send me back to Paradise?'
Allah said, `Yes."'
Similar is reported from Al-Awfi, Sa`id bin Jubayr, Sa`id bin Ma`bad, and Ibn Abbas.
Al-Hakim recorded this Hadith in his Mustadrak from Ibn Jubayr, who narrated it from Ibn Abbas.
Al-Hakim said, "Its chain is Sahih and they (Al-Bukhari and Muslim) did not record it."
Allah's statement,
إِنَّهُ هُوَ التَّوَّابُ الرَّحِيمُ
Verily, He is the One Who forgives (accepts repentance),means that Allah forgives whoever regrets his error and returns to Him in repentance.
This meaning is similar to Allah's statements,
أَلَمْ يَعْلَمُواْ أَنَّ اللَّهَ هُوَ يَقْبَلُ التَّوْبَةَ عَنْ عِبَادِهِ
Know they not that Allah accepts repentance from His servants. (9:104)
وَمَن يَعْمَلْ سُوءاً أَوْ يَظْلِمْ نَفْسَهُ
And whoever does evil or wrongs himself. (4:110)
and,
وَمَن تَابَ وَعَمِلَ صَـلِحاً
And whosoever repents and does righteous good deeds. (25:71)

06/06/2022

وَءَاتُوا۟ ٱلنِّسَآءَ صَدُقَـٰتِهِنَّ نِحْلَةً ۚ فَإِن طِبْنَ لَكُمْ عَن شَىْءٍ مِّنْهُ نَفْسًا فَكُلُوهُ هَنِيٓـًٔا مَّرِيٓـًٔا

And give the women [upon marriage] their [bridal] gifts graciously. But if they give up willingly to you anything of it, then take it in satisfaction and ease.

وَاتُواْ النَّسَاء صَدُقَاتِهِنَّ نِحْلَةً

And give to the women (whom you marry) their Saduqat Nihlah,
Ali bin Abi Talhah reported Ibn Abbas saying,
Nihlah, in Allah's statement, refers to the dowry.
Muhammad bin Ishaq narrated from Az-Zuhri that Urwah said that Aishah said that;
`Nihlah' means `obligatory'.
Muqatil, Qatadah and Ibn Jurayj said,
`Nihlah' means `obligatory'
Ibn Jurayj added: `specified.'
Ibn Zayd said,
"In Arabic, Nihlah, refers to what is necessary. So Allah is commanding: Do not marry unless you give your wife something that is her right. No person after the Prophet is allowed to marry a woman except with the required dowry, nor by giving false promises about the dowry (intended)."
Therefore, the man is required to pay a dowry to his wife with a good heart, just as he gives a gift with a good heart. If the wife gives him part or all of that dowry with a good heart, her husband is allowed to take it, as it is lawful for him in this case. This is why Allah said afterwards,
فَإِن طِبْنَ لَكُمْ عَن شَيْءٍ مِّنْهُ نَفْسًا فَكُلُوهُ هَنِييًا مَّرِييًا
But if they, of their own pleasure, remit any part of it to you, take it, and enjoy it without fear of any harm.

05/06/2022

Khansa (Tamadur bint Amr) (رضي الله عنہا)

Khansa (رضي الله عنها – may Allah be pleased with her) was an eloquent sahaabiyah. Her beautiful poetry refined with her sorrow over the death of her brothers Sakhr and Mu‘aawiyah. So much so that famous Arab poets used to call her “the best of all poets among humans and jinns” (meaning the best of the best). She used to write elegies for the dead and recite them for the tribe. She gained fame for her heart-melting compositions.

She used to cry so much that her eyes carried deep dark circles. Her deep emotions would bring everyone else around her to cry with her as well. After becoming a Muslim, she was known as khansa when Prophet saws said: “ya Khansa!”
Once a royal tribe of Hatim Tai came to Prophet ﷺ boasting about their famous poet so Muhammad ﷺ negated them that Khansa is the best poetess instead.

Khansa together with her 4 sons took part in the famous battle of Qadisiyyāh – which was fought between the Muslims and the Persians. On the eve of that battle, she gathered her sons and said;
“O, My sons! You embraced Islam and emigrated of your own free will…You must remember that the everlasting life of the Hereafter is far better than the transitory life of this world…When you get up tomorrow morning, be prepared to contribute your best in the battle. Go ahead into the enemy lines, seeking help from Allah. When you see the flames of war rising high, get right into the center and face the enemy chiefs. In shaa Allah you will get your abode in Paradise with honour and success.”

Next day, when the battle was in full swing – one by one, her sons attacked the enemy, reciting the words of their mother and fought until all of them were martyred. When Khansa got the news, she said: “Alhamdulillah. Glory to Allah Who has honoured me with their martyrdom. I hope that Allah will unite me with them under the shade of His Mercy.”
Lessons learned from her story:

A contrast of Khansa who cried for years on the death of her 2 brothers and made everyone cry with her to a Khansa who said alhamdulillah on the martyrdom of her 4 sons and made everyone wonder! I learnt how Islam can bring peace in your life – even amidst the chaos – if you fully embrace it. What did you learn from this short story?

04/06/2022

Once the Holy Prophet (SAW) was sitting on the barren ground with no grass on it. He ordered his companions to gather fuel to lit a fire.They replied that they were in a place where there was impossible to find dry grass for fuel. The Prophet (SAW) told them to gather whatever they could. Each one of them collected a small quantity and slowly it became a heap. The Prophet (SAW) looked at the heap of grass and said,

"In the same manner sins of people will be collected on the day of Qiyamat." The Prophet (SAW) wanted to tell his companions that as the dry grass cannot be seen in that barren land, but when searched for can turn out to be a heap. In the same manner the small sins which a person commits cannot be seen, but on the day of Qiyamat when all sins will be gathered they will amount to a large stock.

04/06/2022

عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ:
إِنَّ أَوَّلَ مَا يُحَاسَبُ بِهِ الْعَبْدُ يَوْمَ الْقِيَامَةِ مِنْ عَمَلِهِ صَلَاتُهُ. فَإِنْ صَلُحَتْ فَقَدْ أَفْلَحَ وَأَنْجَحَ، وَإِنْ فَسَدَتْ فَقَدْ خَابَ وَخَسِرَ، فَإِنْ انْتَقَصَ مِنْ فَرِيضَتِهِ شَيْءٌ، قَالَ الرَّبُّ عَزَّ وَجَلَّ: انْظُرُوا هَلْ لِعَبْدِي مِنْ تَطَوُّعٍ فَيُكَمَّلَ بِهَا مَا انْتَقَصَ مِنْ الْفَرِيضَةِ، ثُمَّ يَكُونُ سَائِرُ عَمَلِهِ عَلَى ذَلِكَ"

رواه الترمذي وكذلك أبو داود والنسائي وابن ماجه وأحمد

On the authority of Abu Hurayrah (may Allah be pleased with him) from the Prophet (ﷺ), who said:
Allah (mighty and sublime be He) says: The first of his actions for which a servant of Allah will be held accountable on the Day of Resurrection will be his prayers. If they are in order, then he will have prospered and succeeded: and if they are wanting, then he will have failed and lost. If there is something defective in his obligatory prayers, the Lord (glorified and exalted be He) will say: See if My servant has any supererogatory prayers with which may be completed that which was defective in his obligatory prayers. Then the rest of his actions will be judged in like fashion.

It was related by at-Tirmidhi (also by Abu Dawud, an-Nasa'i, Ibn Majah and Ahmad).

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