Narrated Abu Said Al-Khudri: The Prophet said, “Amongst the men of Bani Israel there was a man who had murdered ninety-nine persons. Then he set out asking (whether his repentance could be accepted or not). He came upon a monk and asked him if his repentance could be accepted. The monk replied in the negative and so the man killed him. He kept on asking till a man advised to go to such and such village. (So he left for it) but death overtook him on the way. While dying, he turned his chest towards that village (where he had hoped his repentance would be accepted), and so the angels of mercy and the angels of punishment quarrelled amongst themselves regarding him. Allah ordered the village (towards which he was going) to come closer to him, and ordered the village (whence he had come), to go far away, and then He ordered the angels to measure the distances between his body and the two villages. So he was found to be one span closer to the village (he was going to). So he was forgiven.” (al-Bukhari; Book #56, Hadith #676)
Abu Sa’id al-Khudri reported Allah’s Messenger (may peace and blessings be upon him) as saying: There was a person before you who had killed ninety-nine persons and then made an inquiry about the learned persons of the world (who could show him the way to salvation). He was directed to a monk. He came to him and told him that he had killed ninety-nine persons and asked him whether there was any scope for his repentance to be accepted. He said: No. He killed him also and thus completed one hundred. He then asked about the learned persons of the earth and he was directed to a scholar, and he told him that he had killed one hundred persons and asked him whether there was any scope for his repentance to be accepted. He said: Yes; what stands between you and the repentance? You better go to such and such land; there are people devoted to prayer and worship and you also worship along with them and do not come to the land of yours since it was an evil land (for you). So he went away and he had hardly covered half the distance when death came to him and there was a dispute between the angels of mercy and the angels of punishment. The angels of mercy said: This man has come as a penitant and remorseful to Allah and the angels of punishment said: He has done no good at all. Then there came another angel in the form of a human being in order to decide between them. He said: You measure the land to which he has drawn near. They measured it and found him nearer to the land where he intended to go (the land of piety), and so the angels of mercy took possession of it. Qatada said that Hasan told him that it was said to them that as death approached him, he crawled upon his chest (and managed) to slip in the land of mercy. (al-Muslim; Book #037, Hadith #6662)
Abu Sa’id al-Khudri reported Allah’s Messenger (may peace and blessings be upon him) as saying that a man killed ninety-nine persons and then he began to make an inquiry whether there was any way left for him for repentance. He came to a monk and asked him about that, and he said: There is no chance for repentance for you. He killed the monk also and then began to make an inquiry and moved from one village to another village where there lived pious persons, and as he had covered some distance, he was overtaken by death, but he managed to crawl upon his chest (to the side nearer to the place where the pious men lived). He died and then there was a dispute between the angels of mercy and the angels of punishment and (when it was measured) he was found to be nearer to the village where pious persons were living equal to the Space of a span and he was thus included among them. (al-Muslim; Book #037, Hadith #6663)
Ruqaiyyah Waris Maqsood, a female convert to Islam and author, writes about the case of Qaylah bint Makhramah and her daughters who were potential victims of a forced marriage during the time of the Prophet Muhammed, peace and blessings be upon him, in her essay entitled “Forced Marriages Condemned“:
“I will close by quoting the case of Qaylah, which is perfectly clear on the points I have raised. Qaylah bint Makhramah had several daughters. When her husband died, her husband’s brother Athub b. Ashar seized them, intending to arrange their marriages to the persons of his choice. None of the girls wanted these particular marriages. Qaylah managed to rescue and hide one of the girls, Hudaybah, and set off with her to find the Prophet, peace and blessings be upon him. Hudaybah was rolled up in a woolen blanket. They got away, but were so terrified of Athub that when their camel suddenly refused to go on they supposed he was using sorcery against them. By the time they got moving again, they could actually see Athub in pursuit in the distance. However, they got to Madinah, where Qaylah had a sister residing, but Athub caught them before they could gain shelter in her house. A struggle ensued, in which this ‘Muslim’ man struck Qaylah with the flat of his sword and knocked her bleeding to the ground. Then he seized the terrified girl and carried her off over his shoulder. Qaylah managed to get to her sister’s house, and in the morning was able to join the deputation of Bakr b. Wa’il of Banu Shayban that had come to see the Prophet. They arrived at the mosque at the time of fajr prayer (sunrise), and in the darkness Qaylah joined the rows of men until the man next to her realised she was a woman and directed her to the women’s rows behind them. When the sun came up she got her interview with the Prophet (peace and blessings be upon him), who passed judgment in her favor, and had his scribe write for her on a piece of red leather: ‘Qaylah and the daughters of Qaylah should not be oppressed or forced to marry. Every faithful Muslim should offer them help. Muslims should do good deeds and not evil ones.’“
Link to the Full article: Forced Marriages Condemned
As-salamu ‘alaykum wa rahmatullahi wa barakatuh,
I ønskes alle sammen et hjertelig og glædelig ‘Id Mubarak. Godt nok er Ramadan forbi, men vi kan året rund have de samme velsignelser i vore liv, hvis vi uændret fortsætter de gode gerninger, som vi lavede under Ramadan måneden. Ikke nok med det, vi bør love os selv at der er bestemt én ny god gerning, som vi vil implementere i vores liv og der bør være én dårlig gerning, som vi vil gøre os selv fri af inden vi hilser Ramadan velkommen igen.
I bedes huske undertegnede i jeres du’a.
Wa ‘alaykum as-salam wa rahmatullahi wa barakatuh
As-salamu ‘alaykum wa rahmatullah wa barakatuh,
Glædelig ‘Id til alle læsere. Det er med glæde at jeg kan anbefale hjemmesiden Grøn Guide til Islam. Hjemmesiden tager udgangspunkt i hvordan Islam forholder sig til miljøet og hvordan den enkelte muslim kan bidrage til det således at man kan få et grøn planet in sha’a Llah 🙂
I Allahs Ophøjede og Strålende Navn, Den Nådefulde, Mest Barmhjertige,
Det er med Allahs nåde og velsignelse IslamAkademiet byder jer alle velkommen til det nye semesterstart.
Torsdag d. 23. april 2009 åbner tilmeldingen til det nye semester. Denne gang tilbyder vi igen to (gratis) kurser:
– KS02: Regler for Koranlæsning (tajwid), som undervises af Ustadh Tariq M. Amin,
– HS01: Imam al-Nawawis fyrre hadith – del 1, som undervises af Ustadh Imran bin Munir.
Undervisningen begynder i uge 19.
Sidste frist for tilmelding er torsdag d. 14. maj, men bemærk at der er begrænsede pladser! Dem der tilmelder sig først, får først plads.
Besøg lektionskataloget på http://www.islamakademiet.dk/ for detaljeret information om kurserne.
Bemærk venligst: For at tilmelde dig skal du først oprette en bruger på IslamAkademiet, herefter kan du tilmelde dig et kursus når du har aktiveret din bruger. Ved yderligere spørgsmål henvises der til: Ofte Stillede Spørgsmål.
Vi glæder os til at se dig dette semester.
På vegne af IslamAkademiet
It is reported that the Prophet Muhammad (peace and blessings be upon him) said: My Lord gave me nine (bits of) advice and I give them to you. He advised me:
- To be sincere whether in private or in public – Al-Ikhlas (Sincerity)
- To do justice whether in anger or in happiness – Al-`Adl (Justice)
- To be moderate whether in riches or in poverty – Al-Qasd (Moderation)
- To join (in relations) with those who (try) to cut me off – Silat ar-Rahm (Keeping the ties of kinship)
- To give to those who deprive me – `Ata’ (Generosity)
- To forgive those who do wrong to me – Al-`Afw (Forgiveness)
- That my silence be thoughtful – Fikr (Thinking and reflection)
- That my speech be mindful (of Allah) – Dhikr (Remembrance and speaking of Allah)
- That my vision be to take admonition. – `Ibrah (Learning and taking lessons)
(Reported by Razeen).
Yderligere uddybning af den ovenstående Hadith kan læses på The Prophetic Ethics Our Daily Challenge
You will remain safe,
If a wise man becomes your enemy.
If a fool loves your friend,
The latter may fall in danger.
How many insane there are,
Who knowngly to commit murder.
– unknown –
Keep no company with the fools,
Break the friendship with the fools.
When a wise friend keeps up patience,
Illiterate friend becomes then impatient.
A wise friend is known in danger,
Illiterate friend leaves him in disaster.
– Hazrat Ali radi Allahu anhu –
Til enhver, Gud har givet religion og fromhed,
hans mål i denne verden og den næste har Han virkeliggjort.
Enhver, der er Guds soldat og er from,
han har velstand og sand vejledning, og er ikke ondsindet.
Enhver, der intet har med fromhed at gøre,
hans eksistens er intet andet end skam og beskæmmelse.
En, der er livløs med hensyn til sandheden, lever faktisk ikke;
kun den, der har fundet vej til Gud, lever.
– ukendt –
Manf-e-at Eik Hai Is Qaum Ki Nuqsaan Bhi Eik
Eik Hi Sub Ka Nabi, Deen Bhi, Imaan Bhi Eik
Haram-e-Paak Bhi, Allah Bhi, Quran Bhi Eik
Kuch Bari Baat Thi Hote Jo Musalmaan Bhi Eik
You are one people, you share in common your weal and woe,
You have one faith, one creed and to one Prophet allegiance owe.
You have one sacred Kaaba, one God and one holy book, the Koran,
Was it so difficult to unite in one community every single Mussalman?
– Muhammad Allama Iqbal –
Den største titel i Islam er Ledsagerskab af Profeten (sallallahu alayhi wa sallam). Denne ære er så stor, at den kun kan opnås af en af Profetens (sallallahu alayhi wa sallam)faktiske Ledsagere (radiAllahu anhum). Den næsthøjeste rang tilhører Tâbu’ûn (alayhi al-rahma), disse heldige, der efterfulgte Ledsagerne (radiAllahu anhum), og så dem med egne øjne. Denne følges af Taba’i al-Tâbi’in (rahmatullah alayh), de, der fulgte efter Tâbi’ûn (alayhi al-rahma), og så dem.
Lige efter de sidste år af denne tredje generation, og sammenfaldende med udbruddet af indre konflikter og afvigelser i troen, havde sufierne, samme med de lærde indenfor hadîth-videnskaben, og de lovkyndige og teologerne, der gjorde Islam store tjenester, stort held med at genoplive Islam åndelige aspekter.
– Imâm Qushayri –
Det er højst sandsynligt, at havde det ikke været for muslimerne, ville den moderene europæiske civilisation aldrig have fået den karakter, der har fået den i stand til at overskride alle andre tidligere faser af udvikling. For selvom der ikke findes et eneste aspekt af menneskelig vækst, hvori man ikke kan spore islamisk kulturs afgørende indflydelse, er den intetsteds så tydelig og monumental som i fødslen af den kraft, der udgør den klarest fremtrædende magt i den moderne verden og den øverste kurs for dens sejr – naturvidenskaberne og den videnskabelige ånd… Det, vi kalder videnskab, opstod i Europa som resultat ag en ny ånd af nysgerrighed; af nye undersøgelsesmetoder, af metoden med eksperiment, observation, måling, af udvikling i matematik, i en form, der var ukendt for grækerne. Den ånd og disse metoder blev introduceret i den europæiske verden af de muslismske arabere.
– Fra bogen “An Introduction to the History of the Spread of Islam”, London 1978 af forfatteren Abu’l Fazl Ezzati –
Østens overlegenhed var ikke bare militært. Videnskab, filosofi, poesi og kunstnerne, alt blomstrede… i den muhammadanske verden på et tidspunkt, da Europa lå hensunket i barbarisme. Med utilgivelig ø-mentalitet kalder europæerne denne tid for den “Mørke Tidsalder”: den det var kun Europa, der var mørk – faktisk kun det kristne Europa, for Spanien, der var muhamedansk havde en strålende kultur.
– Bertrand Russel –
[Gennem Islam] blev ånden frigjort fra fordomme, menneskets vilje blev sat fri fra de bånd, der havde holdt det bundet til andre menneskers vilje, eller andre såkaldte skjulte magter, præster, falske vogtere over mysterier, forhandlere af frelse; alle disse, der foregav at være vogtere mellem mænd mellem Gud og mennesket og følgelig troede, at de havde autoritet over andre mennesker viljer, faldt ned fra deres piedestaler.
Fordi Guds Èthed omfatter alle andre enheder, blev denne religion født ned det unikke træk at smelte det sekulære sammen med det religiøse, det verdslige med det ikke-verdslige og med en klar tilgang til socio-økonomiske anliggender og med et veldefineret administrativt system.
Mennesket blev udelukkende Guds tjener, og overfor andre mennesker havde det kun det ene frie menneskes forpligtelser overfor et andet. Indtil da havde mennesker lidt under de sociale uligheders uretfærdighed, men Islam erklærede lighed mellem mennesker. Hver muslim adskilte sig kun fra andre muslimer ved sin større frygt for Gud, hans gode gerninger og hans moral og intellektuelle kvaliteter.
– Vaglieri, Laura Veccia, Apologia dell Islamismo, Washington, American Fazl Mosque; overs.; Aldo Caselli, An Interpretation of Islam, Beirut: Laila Khalidy Memorial Foundation, 1957, 30-33 –