MahyarEL-Prince
Studying Islam...
alhamdulillah
and jazakallahu khairan my friend
and jazakallahu khairan my friend
Simple Good deeds for All of us to do everyday!
- Thread starter The_truth
- Start date
whitehijab
Junior Member
MashaAllah, thank u soo much for such beneficial information. U must read a lot don't u.
May Allah grant u as much as u deserves insyaAllah.
May Allah grant u as much as u deserves insyaAllah.
Manaal_e_Afghan
Junior Member
Assalam O Alaikum wr wb
MashAllah Great
Jazakumu'Allah khair
May Allah swt reward You for this
Ameeen
MashAllah Great
Jazakumu'Allah khair
May Allah swt reward You for this
Ameeen
Good Treatment of Relatives
Good treatment of relatives is very pleasing to Allah and earns much merit. It has also been enjoined by the Holy Quran in several places and its merits described, for instance (AI Nisa': 36) Show kindness unto parents and unto near kindred.”
(AI Nisa': 1) “Be careful of your duty towards Allah in Whom you claim your rights and towards the womb that bore you.”
Abu Hurairah relates that our Holy Prophet, may he be eternally blessed, said that "He who believes in Allah and in the Day of Judgment, should treat his relations well.” (Bukhari and Muslim) And according to Anas, the Holy Prophet said that, “He, who desires his earnings to increase and his life to be long, should treat his relations well." (Bukhari and Muslim)
Good treatment means courteous behaviour, sharing in happiness and grief and helping them in a lawful manner whenever required.
However some points regarding this good treatment must always to kept in mind.
(1) Some people treat their relatives so well that they do not hesitate to sin for them in wrong belief that this is what has been enjoined on them. To share in sinning with a relative, to recommend them undeservedly, or to get them an employment for which they are not suited etc. are all unlawful in Islam.
Good treatment of relatives does not encompass committing sins for them. Hence when a relative seeks helps or support for any unlawful end, a polite excuse is called for.
(2) Good treatment of relatives is meritorious and rewarding only when it is motivated by the desire to earn Divine pleasure and not by any urge to show off or to keep up with others or to follow customs. Our present day society is shackled by customs and traditions; good treatment of relatives is usually motivated by the desire to save face or out of one-up manship; hence many things not really desired or liked are done due to the force of customs. Consequently, one must not allow himself to be motivated by such thoughts and if any good is done to any relative or kinsman it must be done only to earn Allah's pleasure, and with happiness and grace; nothing should be done to complete a formality or fulfil a custom.
(3) Since good treatment of kinsmen should be for the sake of Divine pleasure, one must never expect or wait for a good deed in return. Even when the return is not good, one should not abandon good treatment of his relations. Actually this is the acid test that shows whether the good treatment is for Allah or merely for show. Our eternally Prophet has said, “He does not treat his relations well who merely returns a good deed; he who treats them well even when they deny his rights really treats them well". (Sahih Bukhari)
Umme Kulthum bin Aqabah has related that the eternally blessed Messenger of Allah said, “The best sadaqah is the one given to inimical relatives.” (Hakim and Tibrani: AI Targheeb wa al Targheeb, p.120. volume 4)
Real and true good treatment is the one given even when one's relations treat him badly; this earns much merit. Abu Hurairah relates "Someone said to the Messenger of Allah 'I have some relatives whom I treat well, but they deny me my rights; I treat them well, but they treat me badly. I am forbearing, but they quarrel with me'. The Messenger of Allah said 'If this is really so then you are feeding them hot ashes. Allah shall always give you a helper.'” (Sahih Muslim).
It means that they were acquiring hell fire by their deeds, and they would never harm him; rather he would be helped against them by Allah.
Good treatment of relatives is very pleasing to Allah and earns much merit. It has also been enjoined by the Holy Quran in several places and its merits described, for instance (AI Nisa': 36) Show kindness unto parents and unto near kindred.”
(AI Nisa': 1) “Be careful of your duty towards Allah in Whom you claim your rights and towards the womb that bore you.”
Abu Hurairah relates that our Holy Prophet, may he be eternally blessed, said that "He who believes in Allah and in the Day of Judgment, should treat his relations well.” (Bukhari and Muslim) And according to Anas, the Holy Prophet said that, “He, who desires his earnings to increase and his life to be long, should treat his relations well." (Bukhari and Muslim)
Good treatment means courteous behaviour, sharing in happiness and grief and helping them in a lawful manner whenever required.
However some points regarding this good treatment must always to kept in mind.
(1) Some people treat their relatives so well that they do not hesitate to sin for them in wrong belief that this is what has been enjoined on them. To share in sinning with a relative, to recommend them undeservedly, or to get them an employment for which they are not suited etc. are all unlawful in Islam.
Good treatment of relatives does not encompass committing sins for them. Hence when a relative seeks helps or support for any unlawful end, a polite excuse is called for.
(2) Good treatment of relatives is meritorious and rewarding only when it is motivated by the desire to earn Divine pleasure and not by any urge to show off or to keep up with others or to follow customs. Our present day society is shackled by customs and traditions; good treatment of relatives is usually motivated by the desire to save face or out of one-up manship; hence many things not really desired or liked are done due to the force of customs. Consequently, one must not allow himself to be motivated by such thoughts and if any good is done to any relative or kinsman it must be done only to earn Allah's pleasure, and with happiness and grace; nothing should be done to complete a formality or fulfil a custom.
(3) Since good treatment of kinsmen should be for the sake of Divine pleasure, one must never expect or wait for a good deed in return. Even when the return is not good, one should not abandon good treatment of his relations. Actually this is the acid test that shows whether the good treatment is for Allah or merely for show. Our eternally Prophet has said, “He does not treat his relations well who merely returns a good deed; he who treats them well even when they deny his rights really treats them well". (Sahih Bukhari)
Umme Kulthum bin Aqabah has related that the eternally blessed Messenger of Allah said, “The best sadaqah is the one given to inimical relatives.” (Hakim and Tibrani: AI Targheeb wa al Targheeb, p.120. volume 4)
Real and true good treatment is the one given even when one's relations treat him badly; this earns much merit. Abu Hurairah relates "Someone said to the Messenger of Allah 'I have some relatives whom I treat well, but they deny me my rights; I treat them well, but they treat me badly. I am forbearing, but they quarrel with me'. The Messenger of Allah said 'If this is really so then you are feeding them hot ashes. Allah shall always give you a helper.'” (Sahih Muslim).
It means that they were acquiring hell fire by their deeds, and they would never harm him; rather he would be helped against them by Allah.
Helping a Muslim
To help a Muslim in some important work and to do it for his sake or to remove his troubles and worries is an act which has been promised much reward by the Prophet. Abdullah bin Omar said that our Holy Prophet said, “'One who helps someone in his need, Allah helps him in his work, and one who removes any worry or trouble of any Muslim, Allah, in return, removes anyone of his worries on the Day of Judgment'. (Abu Daud, Kilab-al-Adab, Bad-al-Muvakhat)
Telling someone the way, sharing someone's load or helping him with it, and all other acts of public service are included in the acts defined by this hadith. "Those who help others are truly much blessed," as the hadith says, “Best people are those who are useful to others.”
Hence all occasions of service, big or small, must be sought for; this increases one's merits. If someone is a victim of tyranny, it is the duty of every Muslim to save him from it.
A hadith tells us that the Holy Prophet said "A Muslim is the brother of another Muslim", and “A brother does not leave his brother helpless nor does he lie to him nor yet makes false promises, nor treats him with cruelty." (Tirmidhi: AI Birr wa-al- Silah)
Another hadith runs as follows, "If a Muslim is being insulted and degraded and his honour besmirched somewhere and another Muslim leaves him helpless, Allah would leave the latter helpless on occasions when he would need help. And if any Muslim helps him in when he is insulted and degraded, Allah shall help him when he would need help" (Abu Da'ud: Adab)
Helping a Muslim includes appropriate refutal of any wrong charges or insinuations levelled against another Muslim. Abu Darda' report that our Holy Prophet has said, "One who defends the honour of his brother, Allah keeps the fire of hell away from his face on the Day of Judgment.” (Tirmidhi: al Birr wa al Silah, Chapter 20)
To help a Muslim in some important work and to do it for his sake or to remove his troubles and worries is an act which has been promised much reward by the Prophet. Abdullah bin Omar said that our Holy Prophet said, “'One who helps someone in his need, Allah helps him in his work, and one who removes any worry or trouble of any Muslim, Allah, in return, removes anyone of his worries on the Day of Judgment'. (Abu Daud, Kilab-al-Adab, Bad-al-Muvakhat)
Telling someone the way, sharing someone's load or helping him with it, and all other acts of public service are included in the acts defined by this hadith. "Those who help others are truly much blessed," as the hadith says, “Best people are those who are useful to others.”
Hence all occasions of service, big or small, must be sought for; this increases one's merits. If someone is a victim of tyranny, it is the duty of every Muslim to save him from it.
A hadith tells us that the Holy Prophet said "A Muslim is the brother of another Muslim", and “A brother does not leave his brother helpless nor does he lie to him nor yet makes false promises, nor treats him with cruelty." (Tirmidhi: AI Birr wa-al- Silah)
Another hadith runs as follows, "If a Muslim is being insulted and degraded and his honour besmirched somewhere and another Muslim leaves him helpless, Allah would leave the latter helpless on occasions when he would need help. And if any Muslim helps him in when he is insulted and degraded, Allah shall help him when he would need help" (Abu Da'ud: Adab)
Helping a Muslim includes appropriate refutal of any wrong charges or insinuations levelled against another Muslim. Abu Darda' report that our Holy Prophet has said, "One who defends the honour of his brother, Allah keeps the fire of hell away from his face on the Day of Judgment.” (Tirmidhi: al Birr wa al Silah, Chapter 20)
Giving Iftar to a Fasting man
Giving Iftar to a fasting man is an act of great merit.
Zaib ibn Khalik Jehmi has related that our Prophet upon whom be peace has sad, “He who gives iftar to another fasting person shall earn reward equivalent to a fasting man without detracting from the reward of the latter.” (Nisai and Tirmidhi)
Salrnan Farsi has related that our etemally blessed Prophet has said that, "If one breaks the fast of another, this act shall be a source of pardon of his sins and release of his neck from hellfire, and he shall earn the merit of the fast of the fasting man, but the reward of the fasting man shall not be reduced". The companion, upon hearing this submitted: "Some of us do not have enough to break the fast of another". Thereupon our Prophet said "Allah shall give this reward even to those who give a date or water or a mouthful of milk to a fasting man." (Sahih ibn Hazimah)
Giving Iftar to a fasting man is an act of great merit.
Zaib ibn Khalik Jehmi has related that our Prophet upon whom be peace has sad, “He who gives iftar to another fasting person shall earn reward equivalent to a fasting man without detracting from the reward of the latter.” (Nisai and Tirmidhi)
Salrnan Farsi has related that our etemally blessed Prophet has said that, "If one breaks the fast of another, this act shall be a source of pardon of his sins and release of his neck from hellfire, and he shall earn the merit of the fast of the fasting man, but the reward of the fasting man shall not be reduced". The companion, upon hearing this submitted: "Some of us do not have enough to break the fast of another". Thereupon our Prophet said "Allah shall give this reward even to those who give a date or water or a mouthful of milk to a fasting man." (Sahih ibn Hazimah)
allah is with me
Rabana Wa laqal Hamd
tHANkS FOR SHARING ..MAY ALLAH REWARD YOU..AMEEN
Muslimah16
ServantOfAllah*
:salam2:
JazakAllah khair
Wassalaam
JazakAllah khair
Wassalaam
Optimism and Hope from Allah
Besides fear of allah, expecting good from Him is an act of sublime merit. Abu Hurairah has quoted a Prophetic saying, “Hoping for good is also an act of worship of Allah.” (Tirmidhi and Hakim)
In a hadith-e-qudsi our blessed Prophet has quoted the Divine words, “1 am what my bondsman thinks of me, and where he remembers Me, there 1 am with him.” (Bukhari and Muslim).
Many merits have been given in Q'uran and Hadith for having high hopes from Allah. This implies that one must try to live according to the Divine Commands and when he incuritably commits errors, he should expect Divine Mercy for it. But if one is entirely unmindful of Divine commands, does not care to reform himself, and is driven by worldly and carnal desire and yet expects Divine Pardon and Mercy, he has been castigated in hadith.
The right way is to try to reform oneself and to balance Allah's fear and good hopes from Him.
Anas has related that "Once our Prophet - may he be eternally blessed - went to a young man who was on his death bed and asked him 'How do you feel?' The young man said, 'I have much hope from Allah but i also fear for my sins'. The Holy Prophet said, The believer who has these two ideas simultaneously at such time, Allah fulfils his hopes and grants him security from fear." (Tirmidhi).
Besides fear of allah, expecting good from Him is an act of sublime merit. Abu Hurairah has quoted a Prophetic saying, “Hoping for good is also an act of worship of Allah.” (Tirmidhi and Hakim)
In a hadith-e-qudsi our blessed Prophet has quoted the Divine words, “1 am what my bondsman thinks of me, and where he remembers Me, there 1 am with him.” (Bukhari and Muslim).
Many merits have been given in Q'uran and Hadith for having high hopes from Allah. This implies that one must try to live according to the Divine Commands and when he incuritably commits errors, he should expect Divine Mercy for it. But if one is entirely unmindful of Divine commands, does not care to reform himself, and is driven by worldly and carnal desire and yet expects Divine Pardon and Mercy, he has been castigated in hadith.
The right way is to try to reform oneself and to balance Allah's fear and good hopes from Him.
Anas has related that "Once our Prophet - may he be eternally blessed - went to a young man who was on his death bed and asked him 'How do you feel?' The young man said, 'I have much hope from Allah but i also fear for my sins'. The Holy Prophet said, The believer who has these two ideas simultaneously at such time, Allah fulfils his hopes and grants him security from fear." (Tirmidhi).
Concealing other's shortcomings
If one comes to know of somebody's shortcomings it is a matter of great merit if he conceals it from others provided this shortcoming is not harmful or dangerous to others. According to Abu Huraira, our Holy Prophet has said that, “Allah shall conceal on the Dav of Judgement the shortcomings of the one conceals the shortcomings of other.” (Sahih Muslim: Kitab al Birr wa Silah)
And Aqabah ibn Amir relates that Our eternally blessed Prophet has said that, “The action of one who conceals the shortcomings of another is as if he saved a girl from being buried alive.” (Mustadrik Hakim, p. 334, vol 4)
Concealing the shortcoming means not mentioning it to others and not broadcasting or announcing it before all. But certain points should be borne in mind in this connection.
1 . It is not justified to lie to conceal another shortcoming. So if one is asked about the shortcoming he, should first try to avoid answering, but if pressed he should not say anything except the bare fact.
2. Concealing somebody's shortcoming is justified when the effect of that shortcoming is confined to the man himself, but if it might conceivably cause harm or injury to others, then it is justified to tell the person to be affected about the shortcoming. This latter action is not only justified but also meritorious provided there is no intent of harming anyone or insulting or degrading him. For instance someone is in the habit of taking money from others by subterfuge and not returning it or someone is habitual borrower and does not redeem his loans. As in both case an unaware person may be taken by surprise and lose his money, he should be informed of this habit of the borrower. Another instance is of a person who proposes to marry girl; if the giri's parents wish to know about the prospective husband, it is justified to tell the the truth. However, in all such cases, the intent should not be of harming anyone in any way. Another case is that of a person who has committed a crime which may harm the society or the community; this information must be made available to proper authorities as it is a meritorious act, if the intent is social reform and not personal revenge against the culprit.
If one comes to know of somebody's shortcomings it is a matter of great merit if he conceals it from others provided this shortcoming is not harmful or dangerous to others. According to Abu Huraira, our Holy Prophet has said that, “Allah shall conceal on the Dav of Judgement the shortcomings of the one conceals the shortcomings of other.” (Sahih Muslim: Kitab al Birr wa Silah)
And Aqabah ibn Amir relates that Our eternally blessed Prophet has said that, “The action of one who conceals the shortcomings of another is as if he saved a girl from being buried alive.” (Mustadrik Hakim, p. 334, vol 4)
Concealing the shortcoming means not mentioning it to others and not broadcasting or announcing it before all. But certain points should be borne in mind in this connection.
1 . It is not justified to lie to conceal another shortcoming. So if one is asked about the shortcoming he, should first try to avoid answering, but if pressed he should not say anything except the bare fact.
2. Concealing somebody's shortcoming is justified when the effect of that shortcoming is confined to the man himself, but if it might conceivably cause harm or injury to others, then it is justified to tell the person to be affected about the shortcoming. This latter action is not only justified but also meritorious provided there is no intent of harming anyone or insulting or degrading him. For instance someone is in the habit of taking money from others by subterfuge and not returning it or someone is habitual borrower and does not redeem his loans. As in both case an unaware person may be taken by surprise and lose his money, he should be informed of this habit of the borrower. Another instance is of a person who proposes to marry girl; if the giri's parents wish to know about the prospective husband, it is justified to tell the the truth. However, in all such cases, the intent should not be of harming anyone in any way. Another case is that of a person who has committed a crime which may harm the society or the community; this information must be made available to proper authorities as it is a meritorious act, if the intent is social reform and not personal revenge against the culprit.
Abu Sa’id (ra) said that Rasullilah (salalahi alahi wasalam) said, “Whoever says:
Radeetu billahi rabban, wa bil-Islaami deenan, wa bi-Muhammadin rasoolan
Jannah becomes obligatory for him (to enter). [Abu-Dawud]
- Best said in Morning and Evening with "Nabiyan wa rasoolan"
Radeetu billahi rabban, wa bil-Islaami deenan, wa bi-Muhammadin rasoolan
Jannah becomes obligatory for him (to enter). [Abu-Dawud]
- Best said in Morning and Evening with "Nabiyan wa rasoolan"
Tasbihat-I-Fatima
A well-known Tradition of the Prophet (Sallallahu Alaihi Wasallam) has it that the Prophet's beloved daughter (and Hazrat Ali's wife), Hazrat Fatima, used to perform all the domestic duties with her own hands. She had even to draw water from the well and to carry it home and to grind the corn in the millstone. One day she begged the holy Prophet (Sallallahu Alaihi Wasallam) to provide her with a domestic servant upon which the Prophet (Sallallahu Alaihi Wasallam) observed, "I will tell you of something that will serve you better than a domestic servant. Recite Subhaa-nallaah 33 times, Alhamdu lillaah 33 times, and Allahu Akbar 34 times after each Salaah and on retiring to bed. This will be of greater value to you than a servant."
Another Tradition says, "Whoever will recite after each Salaah 33 times Subhaa-nallaah, 33 times Alhamdu lillaah, and 34 times Allahu Akbar, and, at the end of it, the Kalima of ‘Laa ilaaha illal laahu wahdahu laa sharika lahu lahul mulku wa-lahul hamdu wa huwa alaa kulli shay-in qadiir’. (There is no Allah but one Allah. He is alone. No partner hath. He Him belongs sovereignty and unto Him belongs Praise and He is all-Powerful) all his sins will be forgiven even if they be as profuse as the foam of the sea."
A well-known Tradition of the Prophet (Sallallahu Alaihi Wasallam) has it that the Prophet's beloved daughter (and Hazrat Ali's wife), Hazrat Fatima, used to perform all the domestic duties with her own hands. She had even to draw water from the well and to carry it home and to grind the corn in the millstone. One day she begged the holy Prophet (Sallallahu Alaihi Wasallam) to provide her with a domestic servant upon which the Prophet (Sallallahu Alaihi Wasallam) observed, "I will tell you of something that will serve you better than a domestic servant. Recite Subhaa-nallaah 33 times, Alhamdu lillaah 33 times, and Allahu Akbar 34 times after each Salaah and on retiring to bed. This will be of greater value to you than a servant."
Another Tradition says, "Whoever will recite after each Salaah 33 times Subhaa-nallaah, 33 times Alhamdu lillaah, and 34 times Allahu Akbar, and, at the end of it, the Kalima of ‘Laa ilaaha illal laahu wahdahu laa sharika lahu lahul mulku wa-lahul hamdu wa huwa alaa kulli shay-in qadiir’. (There is no Allah but one Allah. He is alone. No partner hath. He Him belongs sovereignty and unto Him belongs Praise and He is all-Powerful) all his sins will be forgiven even if they be as profuse as the foam of the sea."
The Virtuous Third Kalimah: The word of glorification or the kalima-e-tamjeed
Subhāna-llāhi, wa-l-hamdu li-llāhi, wa lā ilāha illā-llāhu, wa-llāhu akbar. Wa lā hawla wa lā quwwata illā bi-llāhi-l-ʿaliyyi-l-ʿazīm
Glory be to Allah. And praise be to Allah. And there is no god except Allah. And Allah is the Greatest. And there is no power and no strength except with Allah, the Most High, Most Great.
Ibn Mas’ood (Allah be pleased with him) narrated that the Messenger of Allah ( ) said: “When I met Prophet Ibrahim (peace be upon him) in the night of Mi’raaj he asked me to convey his Salaam to my Ummah and to tell them that the Paradise has a fertile soil and sweet water, and is like a vast field. And its plants are [the words above].” Another version says: “Whoever recites the words above, a tree in Paradise is planted for him for each word he says.” (Virtues of Dhikr; Tirmidhi)
SO LETS KEEP RECITING IT AS MUCH AS WE CAN BECAUSE IN RAMADHAN ITS MULTIPLIED EVEN MORE AND WE WILL GET A TREE IN JANNAH INSHALLAH
Subhāna-llāhi, wa-l-hamdu li-llāhi, wa lā ilāha illā-llāhu, wa-llāhu akbar. Wa lā hawla wa lā quwwata illā bi-llāhi-l-ʿaliyyi-l-ʿazīm
Glory be to Allah. And praise be to Allah. And there is no god except Allah. And Allah is the Greatest. And there is no power and no strength except with Allah, the Most High, Most Great.
Ibn Mas’ood (Allah be pleased with him) narrated that the Messenger of Allah ( ) said: “When I met Prophet Ibrahim (peace be upon him) in the night of Mi’raaj he asked me to convey his Salaam to my Ummah and to tell them that the Paradise has a fertile soil and sweet water, and is like a vast field. And its plants are [the words above].” Another version says: “Whoever recites the words above, a tree in Paradise is planted for him for each word he says.” (Virtues of Dhikr; Tirmidhi)
SO LETS KEEP RECITING IT AS MUCH AS WE CAN BECAUSE IN RAMADHAN ITS MULTIPLIED EVEN MORE AND WE WILL GET A TREE IN JANNAH INSHALLAH
Fourth Kalimah:
The word of Oneness of Allah or the kalima-e-tawhid
Lā ilāha illā-llāhu waḥdahu lā sharīka lahu lahu-l-mulku wa lahu-l-ḥamdu yuḥyi wa yumītu wa huwa ḥayyu-llā yamūtu abadan abada, ḏū-l-jalāli wa-l-ikrām, biyadihi-l-khayr, wa huwa ʿalā kulli Shayʾin qadīr.
There is no god except Allah, Who is Alone and has no partners. For Him is the Dominion and for Him is all praise. He gives life and causes death. And He is Living and will never ever die. Owner of Majesty and Honor: In His Hands is all goodness. And He has power over all things.
Abu Hurairah (Allah be pleased with him) reports that the Messenger of Allah ( ) said: “A person who recites: Laa ilaaha illal-laahu wahdahu laa shareeka lahu, lahul-mulku wa lahul-hamdu wa huwa ‘alaa kulli shay-in qadeer, a hundred times daily will have reward equal to that of freeing ten slaves and one hundred good deeds will be written for him, and one hundred of his sins will be lifted from him, and for the whole day, he will remain immune from the Shaytaan until the evening, and on the Day of Judgment, no one will exceed him in merit except one who has done [these phrases] more.” (Agreed upon)
The word of Oneness of Allah or the kalima-e-tawhid
Lā ilāha illā-llāhu waḥdahu lā sharīka lahu lahu-l-mulku wa lahu-l-ḥamdu yuḥyi wa yumītu wa huwa ḥayyu-llā yamūtu abadan abada, ḏū-l-jalāli wa-l-ikrām, biyadihi-l-khayr, wa huwa ʿalā kulli Shayʾin qadīr.
There is no god except Allah, Who is Alone and has no partners. For Him is the Dominion and for Him is all praise. He gives life and causes death. And He is Living and will never ever die. Owner of Majesty and Honor: In His Hands is all goodness. And He has power over all things.
Abu Hurairah (Allah be pleased with him) reports that the Messenger of Allah ( ) said: “A person who recites: Laa ilaaha illal-laahu wahdahu laa shareeka lahu, lahul-mulku wa lahul-hamdu wa huwa ‘alaa kulli shay-in qadeer, a hundred times daily will have reward equal to that of freeing ten slaves and one hundred good deeds will be written for him, and one hundred of his sins will be lifted from him, and for the whole day, he will remain immune from the Shaytaan until the evening, and on the Day of Judgment, no one will exceed him in merit except one who has done [these phrases] more.” (Agreed upon)
READ AS MUCH AYATUL KURSI AS POSSIBLE FOR COUNTLESS REWARDS AND BENEFITS IN THIS WORLD AND THE NEXT INSHALLAH!!!
Rasool Allah peace be upon him said, "Whoever recites Aayatul Kursi after every Fard (Fard Salat). Only death is keeping him/her from entering Jannah. (As soon as he/she dies, will enter Jannah)
(Nisa'i, Ibne Habban, Ibnelsani A'n Abi Amatah Albahili Radiallah Anhu)
It's in another Hadis that Reciting Ayatul Kursi after one Fard (Fard Salat) will stay in Allah's protection until the next Salat.
(Tibrani Fil Kabeer, A'n Alhasan Bin Ali Radiallah Anhu)
Imam Bihaqi States that the one who recites Ayatul Kursi before falling asleep, Allah Tala gives protection to his/her home and his/her Family.
(Marqat Sharah Mishkaat, Mulla Ali Qaderi, vol. 2 pp. 583)
It's in another Hadis Jinns and Shaitans do not come close to the house in which Ayatul Kursi is recited. (Tirmizi Altargheeb Wal Tarheeb Lilmanzari vol.2 pp.631)
Hadrat A'isha Radiallah Anha states that a person arrived in the court of Nabi kareem Sallal Laaho Alaihi Wasallam and complained that there is no Barkat (Blessings) in anything in his home. Rasool Allah peace be upon him said, "You do not recite Ayatul Kursi, whichever Food and Curry you will recite Ayatul Kursi on, Allah Tala will give Blessings on that Food and Curry. (Tafseer Dar Manshoor vol. 1 pp. 323)
Rasool Allah peace be upon him said, "Whoever recites Aayatul Kursi after every Fard (Fard Salat). Only death is keeping him/her from entering Jannah. (As soon as he/she dies, will enter Jannah)
(Nisa'i, Ibne Habban, Ibnelsani A'n Abi Amatah Albahili Radiallah Anhu)
It's in another Hadis that Reciting Ayatul Kursi after one Fard (Fard Salat) will stay in Allah's protection until the next Salat.
(Tibrani Fil Kabeer, A'n Alhasan Bin Ali Radiallah Anhu)
Imam Bihaqi States that the one who recites Ayatul Kursi before falling asleep, Allah Tala gives protection to his/her home and his/her Family.
(Marqat Sharah Mishkaat, Mulla Ali Qaderi, vol. 2 pp. 583)
It's in another Hadis Jinns and Shaitans do not come close to the house in which Ayatul Kursi is recited. (Tirmizi Altargheeb Wal Tarheeb Lilmanzari vol.2 pp.631)
Hadrat A'isha Radiallah Anha states that a person arrived in the court of Nabi kareem Sallal Laaho Alaihi Wasallam and complained that there is no Barkat (Blessings) in anything in his home. Rasool Allah peace be upon him said, "You do not recite Ayatul Kursi, whichever Food and Curry you will recite Ayatul Kursi on, Allah Tala will give Blessings on that Food and Curry. (Tafseer Dar Manshoor vol. 1 pp. 323)
Some special prayers and Zikr for Laitul Qadr
1. Seeking Forgiveness.
Hazrat Aa'ishah radhiyallahu anhaa asked the Prophet sallalahu alayhi wasallam that if she happened to get the night sublime what prayer should she say. The Prophet sallalahu alayhi wasallam replied that she should say the following prayer :
"Allahumma innaka afuwwun kareemun tuhib-bul af-wa fa-afo anni"
(O Allah, You are the One who grants pardon for sins, loves forgiving, so forgive me.)
2. Reciting Astaghfar.
The following should be recited as much as possible:
"Astaghfirullah hallazi la-ila-ha illa huwal Hayyul Qayyumo wa atu-bu ilaihe"
(I seek forgiveness from Allah, the Almighty, there is no God but He. He is self-Existent, the Eternal and I return to Him)
3. Reciting Surah `Inna anzalnahu...'
"Inna anzalnahu fee lailatul Qadr, Wa maa adraka maa lailatul Qadr.
Lailatul Qadri khairum min alfi shahr. Tanazzalul malai-katu var-roohu
fee ha bi izni Rabbihim min kulle amr. Salaamun heya hatta matla-il fajr."
1. Seeking Forgiveness.
Hazrat Aa'ishah radhiyallahu anhaa asked the Prophet sallalahu alayhi wasallam that if she happened to get the night sublime what prayer should she say. The Prophet sallalahu alayhi wasallam replied that she should say the following prayer :
"Allahumma innaka afuwwun kareemun tuhib-bul af-wa fa-afo anni"
(O Allah, You are the One who grants pardon for sins, loves forgiving, so forgive me.)
2. Reciting Astaghfar.
The following should be recited as much as possible:
"Astaghfirullah hallazi la-ila-ha illa huwal Hayyul Qayyumo wa atu-bu ilaihe"
(I seek forgiveness from Allah, the Almighty, there is no God but He. He is self-Existent, the Eternal and I return to Him)
3. Reciting Surah `Inna anzalnahu...'
"Inna anzalnahu fee lailatul Qadr, Wa maa adraka maa lailatul Qadr.
Lailatul Qadri khairum min alfi shahr. Tanazzalul malai-katu var-roohu
fee ha bi izni Rabbihim min kulle amr. Salaamun heya hatta matla-il fajr."
Using of the Miswaak before wudhu.
•Rasulullah has said that the miswaak cleans the mouth and pleases our Rabb (Allah Ta’ala).
•Rasulullah has said that a person who makes miswaak before making wudhu and performs two rakaats salaah is better than that person who performs 70 rakaats salaah without making miswaak.
•It will enable one to recite the Kalimah Shahaadah at the time of death.
•More than 70 benefits of using the miswaak have been listed.
•Rasulullah has said that the miswaak cleans the mouth and pleases our Rabb (Allah Ta’ala).
•Rasulullah has said that a person who makes miswaak before making wudhu and performs two rakaats salaah is better than that person who performs 70 rakaats salaah without making miswaak.
•It will enable one to recite the Kalimah Shahaadah at the time of death.
•More than 70 benefits of using the miswaak have been listed.
ProudToBeaMuslim
Junior Member
Jazak Allahu Khairan for your efforts.
Lets magnify our intentions and get even MORE reward for our good deeds!
Allah's Messenger (may peace be upon him) said: "Deeds (their correctness and rewards) depend upon intentions, and every person gets but what he has intended." (Agreed upon)
Ibn Al-Mubarak said : "May a small deed be magnified by the sincere intention; and may a great deed be diminished by the insincere intention"
If you don't correct you intention you will not get rewarded for your deed even if it is a great one, while you can magnify your humble deed by the sincere intention.
Allah's Messenger (may peace be upon him) said: "Deeds (their correctness and rewards) depend upon intentions, and every person gets but what he has intended." (Agreed upon)
Ibn Al-Mubarak said : "May a small deed be magnified by the sincere intention; and may a great deed be diminished by the insincere intention"
If you don't correct you intention you will not get rewarded for your deed even if it is a great one, while you can magnify your humble deed by the sincere intention.