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Obedience To Rasulullaah (SAW), Following Him And Following The Khulafa (RA)

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#16 [Permalink] Posted on 17th October 2011 10:23
Hadhrat Abu Hurayrah رضي الله عنه has reported that Rasulullaah صلى الله عليه وسلم said, "The person who holds fast to my Sunnah during times when my Ummah is corrupted shall have the reward of a martyr." (Tabraani and Abu Nu'aym in "Hilya")
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#17 [Permalink] Posted on 17th October 2011 10:24
Hadhrat Abu Hurayrah رضي الله عنه narrates that Rasulullaah صلى الله عليه وسلم said, "The person who holds fast to my Sunnah during times when my Ummah will be divided shall be like a person holding a burning charcoal." (Kanzul Ummaal Vol. 1 Pg. 47)
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#18 [Permalink] Posted on 17th October 2011 10:25
Hadhrat Anas رضي الله عنه narrates that Rasulullaah صلى الله عليه وسلم said, "The person who turns away from my Sunnah has no affiliation with me." (Muslim)

Ibn Asaakir رحمه الله has narrated this Hadith from Hadhrat Abdullaah ibn Umar رضي الله عنهما, which begins with the words, "The person who practises my Sunnah has an affiliation with me."
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#19 [Permalink] Posted on 17th October 2011 10:26
Ummul Mu'mineen Hadhrat Aa'isha Siddeeqah bint Siddeeq رضي الله عنهما narrates that Rasulullaah صلى الله عليه وسلم said, "The one who holds fast to the Sunnah shall enter Jannah." (Daar Qutni)
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#20 [Permalink] Posted on 17th October 2011 10:27
Hadhrat Anas رضي الله عنه reports that Rasulullaah صلى الله عليه وسلم said, "Whoever revives my Sunnah, has love for me and whoever loves me shall be with me in Jannah." (Sajzi)
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#21 [Permalink] Posted on 17th October 2011 10:28
Following The Khulafa ar-Rashideen رضي الله عنهم

'Irbad ibn Sariya رضي الله عنه narrates, that the Messenger صلى الله عليه وسلم said: "Keep to my Sunnah and the Sunnah of the guided Caliphs who followed the right way (al-Khulafa' ar-Rashideen al-Mahdiyyeen). Hold fast to it, and cleave onto it with your teeth." (Sunan Abi Dawud 2:287, al-Tirmidhi 2:97, Ibn Majah 5)

The Messenger of Allah صلى الله عليه وسلم very strongly instructed, "Keep to my Sunnah and the Sunnah of the guided Caliphs who followed the right way." This means that the rightly Guided Caliphs رضي الله عنهم must also be followed in their rulings, just as the Messenger صلى الله عليه وسلم is to be followed.

In another Hadith, Hudaifah رضي الله عنه reports, that the Prophet صلى الله عليه وسلم said "I do not know how long I will remain with you. So follow these two people (Who will remain) after me: Abu Bakr رضي الله عنه and Umar رضي الله عنه." (Tirmidhi, Ibn Majah, Ahmed, and Mirqaatul Mafateeh - vol. 5, page 549)

In this Hadith, special attention should be given to the word "Iqtidaa" (follow) which is used in the Arabic text. "Iqtidaa" is not used to mean following in the organizational sense, but rather it is used to refer to religious following.
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#22 [Permalink] Posted on 17th October 2011 10:38
A Hadith states that Rasulullaah صلى الله عليه وسلم said, "Verily Allaah has placed the truth on the tongue of Umar."(1) This tells us that nothing contrary to the truth will come from the tongue of Hadhrat Umar رضي الله عنه. Therefore, why should he not be a criterion for good and bad?

There is also another narration in which Rasulullaah صلى الله عليه وسلم said, "There has been Muhaddathoon in the previous nations (people whose tongues are inspired with the truth). If there is any Muhaddath in my Ummah, it is definitely Umar."(2)

Imaam Tahtaawi رحمه الله reports a Hadith in which Rasulullaah صلى الله عليه وسلم says, "Many things will be initiated after me and those that I love the most are the ones that Umar shall initiate. You people should therefore adhere steadfastly to that which Umar initiates."(3)

1) Tirmidhi, as quoted in Mishkaatul Masaabeeh (Pg.554).
2) Mishkaatul Masaabeeh (Pg.554).
3) Imaam Tahtaawi رحمه الله commentary to Maraaqil Falaah, Pg.239.
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#23 [Permalink] Posted on 17th October 2011 10:39
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#24 [Permalink] Posted on 28th December 2012 12:31
Mufti Taqi Usmani حفظه الله writes,

"The Holy Qur'n insists repeatedly on 'the obedience of the Prophet' صلى الله عليه وسلم so much so that is is mentioned side by side with the obedience of Allh سبحانه و تعالى."
[Authority of the Sunnah]

Allah سبحانه و تعالى says:




Say (O Muhammad [peace be upon him], to mankind): "If you (really) love Allaah then follow me, Allaah will love you and forgive you of your sins. And Allaah is Oft-Forgiving, Most Mercful. Say (O Muhammad [peace be upon him]), "Obey Allaah and the Messenger." But if they turn away - then indeed, Allaah does not like the disbelievers." (3:31-32)

Mufti Muhammad Shafi رحمه الله writes,

"In previous verses, there was affirmation of Allah's Oneness and the condemnation of disbelief in it. Affirmed now is the belief in prophethood as well as the necessity of following the Messenger صلى الله عليه وسلم so that we stand informed that the rejection of prophethood or refusal to obey the Prophet صلى الله عليه وسلم is also an act of disbelief (kufr) like the rejection of the Oneness of Allah سبحانه و تعالى.

Love is something secret. Whether or not a person loves another person, or loves less or more, are questions which cannot be answered precisely. There is no measure or yard-stick to determine the truth of the matter except that one makes an educated guess based on visible conditions and dealings, for love leaves traces and signs which could help in recognizing it as such. Now, in these verses, Allah Almighty tells those who claimed that they loved Allah سبحانه و تعالى and hoped to be loved by Him above the real criterion of His love. In other words, if a person living in the world of today claims that he loves his Creator and Master, then, he must test it on the touch-stone of his obedience to the Messenger صلى الله عليه وسلم , that is, match it against the frequency and quality of where and how he has been following him. Once this is done, the genuine and the fake of it will be exposed right there. How much true a person turns out to be in his claim will be visible from how much he makes it a point to follow the noble Prophet صلى الله عليه وسلم, using the guidance brought by him as the guiding force in his life. The same test will show that the weaker a person is in his claim, so equally weak he shall be in his obedience to the Prophet صلى الله عليه وسلم.

The Holy Prophet صلى الله عليه وسلم has said: "He who obeyed Muhammad صلى الله عليه وسلم has obeyed Allah سبحانه و تعالى and he who disobeyed Muhammad صلى الله عليه وسلم has disobeyed Allah سبحانه و تعالى." (Tafsir Mazhari, v.2)


[Ma'ariful Qur'an]
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#25 [Permalink] Posted on 2nd January 2013 09:34
Allah سبحانه و تعالى says:



"And obey Allah and the Messenger that you may obtain mercy." [3:132]

Mufti Muhammad Shafi رحمه الله writes:

Here, in order that one becomes deserving of Divine mercy, the obedience to Allah Almighty has been declared necessary and binding, and along with it, the obedience of the Messenger صلى الله عليه وسلم has been made equally necessary and binding. This is something not limited to this verse alone. It has been repeatedly stressed throughout the Holy Qur'an. The pattern of combining the command to obey Allah Almighty, immediately followed by the command to obey the Messenger صلى الله عليه وسلم, appears in the Qur'an again and again. These continued and constant statements of the Holy Qur'an are there to remind human beings that these are the basic principles of Islam and 'Iman. The first part of the Faith is to affirm and declare the existence of God, His Oneness, and that man is there to worship and obey Him. The second part is the confirmation of His Messenger صلى الله عليه وسلم, and of obedience to him.

Also worth noting are the statements of the Holy Qur'an which prove that, whatever the noble Messenger صلى الله عليه وسلم says is by Divine permission and not on his own. The Holy Qur'an says:


"And he (the messenger) does not speak out of his own desire. It is not but a revelation revealed (to him)." (53:3)

From this, we arrive at the conclusion that the obedience to the Messenger صلى الله عليه وسلم is the very same as the obedience to Allah سبحانه و تعالى. It is nothing separate from it. In Surah Al-Nisa' (4:80), the Holy Qur'an has made it more clear in the following words:


"And whoever obeys the Messenger, he surely obeys Allah." (4:80)

With this in view, the question is: Why have the two 'obediences' been stated separately? What purpose does it serve? Specially so, when this appears as a consistent feature in the Holy Qur'an where we see both 'obediences' being commanded side by side.

To unfold the secret, we can say that Allah Almighty sent a Book to guide man in this world, and a Messenger. The Messenger صلى الله عليه وسلم was charged with the following duties:

1. That he convey to people the verses of the Holy Qur'an precisely and exactly in the form they were spoken when revealed.

2. That he should cleanse people of outward and inward impurities.

3. That he should teach the community, not only the contents of the Book, but also its purpose.

4. That he should teach people wisdom along with the Book.

This subject appears at several places in the Holy Qur'an almost identically in the form of:

... who recites to them His verses and makes them pure and teaches them the Book and the wisdom ...

This tells us that the obligatory functions of the Messenger are not simply limited to conveying the Qur'an to the people. There is more to it in that the Messenger صلى الله عليه وسلم is also responsible for teaching the Book, and clarifying its message. Also obvious is the fact that the addressees of the Holy Prophet صلى الله عليه وسلم were the eloquent people of Arabia who had command over the finer points of the Arabic language. Teaching of the Holy Qur'an to them could never mean that they were to be taught the literal meaning of the Qur'anic words, for they themselves understood all that perfectly well. Instead, the purpose of this teaching and clarification was, and could be nothing else, that an injunction of the Qur'an stated briefly or in a summary form should be clarified and elaborated upon by the Holy Prophet صلى الله عليه وسلم and communicated to people with the help of a revelation which did not form a part of the Qur'an (wahy ghayr al-matluww': the unrecited revelation). On the other hand, this was inspired into his blessed heart. The verse of the Holy Qur'an (It is not but a revelation revealed) cited a little earlier, points in this direction.

Let us understand this through some instances. There are a good many occasions in the Holy Qur'an where the text does not go beyond saying: (Establish the salah and pay the zakah). Even if units of prayer come to be mentioned, such as qiyam, ruku)' and sajdah, they remain totally undefined. The modality, outward and inward, is just not there. It was angel Jibra'il عليه السلام who came as commanded by Allah سبحانه و تعالى and taught all the details through demonstration before the Holy Prophet صلى الله عليه وسلم. This was how the Holy Prophet صلى الله عليه وسلم conveyed the word and the deed to the people of his Ummah.

There are details about the payment of zakah: What are thresholds? How much has to be paid on each threshold? What part of a person's possessions is zakatable? What part is non-zakatable? How much from threshold resources goes zakat-free?: All such details were given by the Messenger of Allah صلى الله عليه وسلم. He even had these committed to writing as executive orders and passed on to several Companions.

Take yet another example. They Holy Qur'an says: [color=red]"And do not eat up each other's property by false means."
(2:188)

Now there are deals and transactions of all sorts, such as buying and selling, rentals, tenancy, wages and many more. What forms are unjust, inequitable or harmful to public interest, and therefore, batil or false? All these details were given to صلى الله عليه وسلمSallallahu 'Alayhi Wasallam: Peace be upon him by the leave of Allah سبحانه و تعالى. Similarly, this is true about all legal rulings of Islamic Law.

Since all such details were conveyed to the community by the Holy Prophet صلى الله عليه وسلم in fulfillment of his prophetic mission and under the guidance of Divine revelation, and since these details do not appear in the Holy Qur'an, there was the likelihood that the uninitiated may be deceived into believing that these detailed rulings were not given by Allah Almighty and, therefore, they do not have to be carried out necessarily as part of one's obedience to Allah سبحانه و تعالى. It is for this reason that Allah Almighty has made the obedience of the messenger صلى الله عليه وسلم binding alongwith the obedience to Him, at various places in the Qur'an, repeatedly. As such, the obedience of the Messenger is really nothing but the obedience of Allah Almighty, but, given its external appearance and detailed description, it is somewhat different from that. In view of this, it has been emphasised time and again that orders given by the Holy Prophet صلى الله عليه وسلم should be obeyed as if they were the very orders of Allah the obedience of which was mandatory. These may be there in the Qur'an, open and clear, or may just not be there. They were still equally binding on the community.

This was a matter of crucial importance, not limited to someone falling in doubt. In fact, there were chances that the enemies of Islam would find an excuse to inject chaos in a basic Islamic principle, and thereby make an effort to lead Muslims away, from the right path. Therefore, the Holy Qur'an has dealt with this subject in a variety of ways, in addition to its literal stress on the obedience to the Messenger. It has informed the blessed community of Muhammad صلى الله عليه وسلم that his duties include not only the teaching of the Book but also the added teaching of wisdom, pointing out to the fact that there are elements other than the words of the Book, which are also included in his teachings. That part too, identified as wisdom, has to be followed by Muslims as a matter of obligation.

As said earlier, the Holy Qur'an used a variety of ways to focus on the same subject. For instance, it was said: which means that the purpose behind sending the Messenger صلى الله عليه وسلم is that he should explain for people the meanings and objectives of the verses revealed to him. (16:44) Then, there is the oft-quoted verse:


"Whatever the Messenger gives you, take it, and whatever he forbids you, refrain from it." (59:7)

All these ramifications have been placed there lest there comes a person saying: 'We have been obligated to follow only that which appears in the Qur'an; what we do not find in the Qur'an, to that we are not obligated.' Perhaps, the Holy Prophet صلى الله عليه وسلم had foreseen the problems which were to arise later when some people, in order to get rid of the teachings and explanations of the Messenger of Allah صلى الله عليه وسلم, would say 'For us, the Book of Allah is sufficient.' The Holy Prophet صلى الله عليه وسلم has described this possibility in a hadith, very clearly. The hadith has been reported by al-Tirmidhi, Abu Dawud, Ibn Majah, al-Baihaqi and Imam Ahmad in the following words:

"...Lest I find one of you, reclining on his coach making comments on an order from my orders in which I bid something or forbid something, saying, 'This we do not know. We only follow what we find in the Book of Allah.'"

In short, the repeated stress on the obedience of the Messenger صلى الله عليه وسلم alongwith the obedience of Allah Almighty, as well as, specific instructions to follow the dictates of the Messenger صلى الله عليه وسلم at various places are there to counter the dangerous ignorance of a person who may venture to separate the details of Qur'anic injunctions described by the Holy Prophet صلى الله عليه وسلم, and available in the treasure-house of his ahadith, making it look like something foreign to the obedience of Allah سبحانه و تعالى, and consequently may hasten to reject them. The reality is that they cannot be separated.


[Ma'ariful Qur'an]
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#26 [Permalink] Posted on 4th January 2013 10:03
Allah سبحانه و تعالى says:



"O you who believe! Obey Allah and obey the Messenger (Muhammad, peace be upon him), and those of you (Muslims) who are in authority. (And) if you differ in anything amongst yourselves, refer it to Allah and His Messenger, if you believe in Allah and in the Last Day. That is better and more suitable for final determination." (4:59)

Imam Ibn al-Qayyim رحمه الله writes,

"In the above ayah, Allah سبحانه و تعالى demands obedience to Him, His Messenger صلى الله عليه وسلم, and those in authority. Allah سبحانه و تعالى differentiates between obeying Him and obeying His Messenger صلى الله عليه وسلم by repeating the verb 'obey'. But He joins between obeying His Messenger صلى الله عليه وسلم and those in authority by applying one verb, 'obey', to them together. One might expect the oposite - (that the verb 'obey' would be applied only once to both Allah سبحانه و تعالى and the Messenger صلى الله عليه وسلم) because:


'He who obeys the Messenger has obeyed Allah.' (4:80)

However, this (repetition of the verb) has a subtle reason. It indicates that the Messenger صلى الله عليه وسلم must be independently obeyed in all that he commands, even in matters not specifically required in the Qur'an. Therefore, it is mandatory to obey the Messenger صلى الله عليه وسلم independently and jointly (with Allah سبحانه و تعالى).

Let no one then presume that the Messenger صلى الله عليه وسلم should only be obeyed in commands that exist in the Qur'an, and that he need not be obeyed otherwise. (In refutation of such a fallacy,) the Prophet صلى الله عليه وسلم said:

'In future times, a man with a full stomach, reclining on his pillow, will hear a command from me and say, "Let the judge between us (in this matter) be Allah's Book: we follow whatever we find in it." (Know that) indeed, I have been given the Book and, with it, that which is similar to it (the Sunnah).' (Recorded by Ahmad, Abu Dawud, and others from al-Miqdam Ibn Ma'di Yakrib رضي الله عنه and Abu Rafi' رضي الله عنه, and classified Saheeh by Shaykh al-Albani رحمه الله)

As for "those in authority", obeying them is not required as an independent obligation, but only as part of obeying the Messenger صلى الله عليه وسلم. This is confirmed by what is authentically reported from the Prophet صلى الله عليه وسلم:

"One should listen and obey (those in authority) in matters that one likes or dislikes - as long as one is not commanded to disobey Allah. When one is commanded to disobey Allah, one should neither listen nor obey." (Recorded by al-Bukhari and Muslim from 'Abdullah Ibn 'Umar رضي الله عنهما)

In the above ayah (4:59), Allah سبحانه و تعالى then emphasises obeying the Messenger صلى الله عليه وسلم by requiring that matters of disagreement should be referred to "Allah and the Messenger" (which would then have seperated between Allah's judgement and His Messenger's judgement). The reason for this is that referring matters to the Qur'an is equivalent to referring them to Allah سبحانه و تعالى and the Messenger صلى الله عليه وسلم. Referring them to the Sunnah is also equivalent to referring them to Allah سبحانه و تعالى and His Messenger صلى الله عليه وسلم. Thus, Allah's judgement is the same as His Messenger's; and the Messenger's judgement is the same as Allah's.

Therefore, if you refer your disputes to Allah سبحانه و تعالى, i.e. to His Book, you have referred to them to His Messenger صلى الله عليه وسلم as well. And if you refer them to His Messenger صلى الله عليه وسلم, you have referred them to Allah سبحانه و تعالى as well. This is one of the subtleties of the Qur'an.

Who are the people in authority? Two views have been expressed by the Sahabah رضي الله عنهم and the 'Ulamaa'. The first is that they are the 'Ulamaa', and the other is that they are the rulers. (Abu Hurayrah رضي الله عنه said that they are the commanders, and Ibn 'Abbaas رضي الله عنهما said that they are the commanders and the 'Ulamaa'. Both are reported by at-Tabari and others and verified to be authentic by al-Haafidh رحمه الله (al-Hilali's commentary on at-Tabukiyyah, p129))

In reality, it applies to both groups, because both the 'Ulamaa' and the rulers are placed in charge of the affairs concerning which Allah sent His Messenger صلى الله عليه وسلم.

As for the 'Ulamaa', they are charged with protecting the Deen, explaining it, teaching it, and refuting those who deviate from it or try to alter it. Allah سبحانه و تعالى gave them this charge, as He says:


'Those (Prophets) are the ones to whom We gave the Book, authority, and the prophethood. If these people (the disbelievers) reject it, then We have entrusted it to a people who do not reject it.' (6:89)

This is indeed a great assignment to the 'Ulamaa' that compels the other people to obey them, accept their commands, and follow them.

As for the rulers, they are charged with establishing the Deen, safeguarding it, compelling the people to adhere to it, and punishing those who deviate from it.

Thus these two groups are in charge of the affairs of people, and other people are their followers and subjects."


[Ibn al-Qayyim رحمه الله: ar-Risalat at-Tabukiyyah (Translated into English under the title "The Spiritual Journey to Allah and His Messenger صلى الله عليه وسلم)]
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#27 [Permalink] Posted on 7th January 2013 09:17
Allah سبحانه و تعالى says,



"And obey Allaah and obey the Messenger and beware. And if you turn away - then know that upon Our Messenger is only [the responsibility for] clear notification." (5:92)

Mufti Muhammad Shafi رحمه الله writes,

"The lesson to be learnt is that the command to obey Allah سبحانه و تعالى and His Messenger صلى الله عليه وسلم is in one's own interest, and benefit. If one does not listen to the good counsel, their action brings no loss to Allah سبحانه و تعالى or to His Messenger صلى الله عليه وسلم.

That Allah سبحانه و تعالى is far above any gain or loss was quite obvious, but in the case of the Messenger صلى الله عليه وسلم someone might have thought that a refusal to listen to him might affect or lessen the degree of his reward or station.

To remove this doubt, it was said that even if none of you were to listen to and obey Our Messenger صلى الله عليه وسلم, it would still not make any difference to his integrity and station because he has completed the mission entrusted with him. His mission was to convey the commands of Allah سبحانه و تعالى, openly and clearly. This he has accomplished. Now, after that, whoever chooses not to obey him will bring loss on his or her person - Our Messenger صلى الله عليه وسلم has nothing to lose in this case."


[Ma'ariful Qur'an]
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#28 [Permalink] Posted on 8th January 2013 10:11
Allah سبحانه و تعالى says:



"They ask you (O Muhammad) about the spoils of war. Say: 'The spoils are for Allaah and the Messenger.' So fear Allaah and adjust all matters of difference among you, and obey Allaah and His Messenger (Muhammad, peace be upon him), if you are believers." (8:1)

Mufti Muhammad Shafi رحمه الله writes,

"The obedience to Allah سبحانه و تعالى and the Messenger صلى الله عليه وسلم should be total and perfect, if you are believers. In other words, 'Iman (faith) demands Ita'ah (obedience) and Ita'ah (obedience) is the outcome of Taqwa (the fear of Allah سبحانه و تعالى).


[Ma'ariful Qur'an]
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#29 [Permalink] Posted on 9th January 2013 09:44
Allah سبحانه و تعالى says:



"O you who have believed, obey Allaah and His Messenger and do not turn from him while you hear [his order]."



"And be not like those who say: "We have heard," but they hear not."



"Verily! The worst of (moving) living creatures with Allaah are the deaf and the dumb, those who understand not (i.e. the disbelievers)."



"Had Allaah known of any good in them, He would indeed have made them listen, and even if He had made them listen, they would but have turned away, averse (to the truth)."



"O you who believe! Answer Allaah (by obeying Him) and (His) Messenger when he calls you to that which will give you life, and know that Allaah intervenes between a man and his heart and that to Him you will be gathered.." (8:20-24)
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#30 [Permalink] Posted on 10th January 2013 09:28
Allah سبحانه و تعالى says:

"And obey Allaah and His Messenger, and do not dispute (with one another) lest you lose courage and your strength depart, and be patient. Surely, Allaah is with those who are As-Saabireen (the patient ones, etc.)." (8:46)
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In the above image: What part of the day is the background image (it's not day)?