Hadeeth Qudsi are the sayings of the Prophet Muhammad (Peace and Blessings of Allah be upon him) as revealed to him by the Almighty Allah. Hadith Qudsi (or Sacred Hadith) are so named because, unlike the majority of Hadith which are Prophetic Hadith, their authority (Sanad) is traced back not to the Prophet but to the Almight

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Author: ibn al-Qayyim al-Jawziyyah|  Size: 15mb | Pages: 245 | Format: PDF

. Allah has sent the Messenger (S) with guidance and the Religion of Truth. Strict adherence to the guidance of His Prophet (S) is required from the followers of Islam. The scholars of the Islamic community have attached great importance to it and produced texts regarding the Acts of Worship, Dealings and Habits in the light of the Divine guidance.

This book is one of the most famous works written on this subject.

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Love of Allah is life itself, and to be deprived of it entails a terrible death; it is the light without which one would sail in a sea of darkness; it is the cure without which one’s heart will be overwhelmed by a multitude of diseases; it is the joy without which one will remain in permanent grief; it is the essence of faith and deeds, without which they become like a soulless body.

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Author:  Imam Ibn Kathir |  Size: 4MB | Pages: 109 | Format: PDF

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Firasah is a sense of visual acumen, perception and insight. Allah says, “Surely! In this are the signs for the mutawassimeen.” [15:75]

And with the regard to the meaning of mutawassimeen, here is what some of the great interpreters of the Qur’an said about it: Mujahid said it is “those who have visual acuity”. Ibn Abbas said that it means “those who watch closely”. Qatadah said that it means “those who learn the lessons”. And Muqatel said that it means “those who reflect”. There is no contradiction or apparent incompatibility amongst these interpretations. For example, one who sees the ruins and houses of those who belied Allah’s Messengers would receive insight, admonition and reflection.

Alllah, subhanahu wa ta`ala, says the following with the regards to the hypocrites, “Had He willed, We could have shown them to you and you would have known them by their marks, but surely you will know them by the lahn of the speech!” [47:30] The first thing mentioned is the firasah of the eye and watching and the second thing noted is the firasah of the ear and hearing. The lahn of their speech is namely two varieties. One is proper and the other is wrong.

The proper lahn may mean eloquence as stated in the hadeeth: “And perhaps some of you are more eloquent in their claim than others.” (Bukhari and Muslim) Or it may mean an indirect reference or indication. The wrong lahn is the speech that has grammatical mistakes. By using it, people tend to change the meaning to something incorrect or to a hidden meaning which may not have been intended.

The meaning of the verse is that Allah has confirmed to His Prophet, sallallahu `alayhe wa sallam, that he would know them from the lahn of their speech. It is more likely that one may know more about the speaker and what is within his mind from his speech and the tone of his voice than from his physical appearance. The words and the tone of voice can tell much more, than the appearance, about the intention of the speaker. Firasah can be either visual or auditory. The Prophet, sallallahu `alayhe wa sallam, is reported to have said, “Beware of the firasah of the believer, for he sees with the light of Allah,” then he recited the verse, “Surely,?¢â‚¬A¦.mutawassimeen.” (Tirmidhi) The firasah of the believer is always truthful.

The firasah is a light which Allah, subhanahu wa ta`ala, deposits in the heart of His servant. By this light, His servant distinguishes between truth and falsehood and between right and wrong.

The reality of firasah is a sharp thought that enters the heart and dominates its opinion. It overwhelms the heart just as the lion does to its pray, fareesah. Note the similarity between firasah and fareesah in Arabic. However, in their linguistic forms, fareesah is an object whereas firasah is similar in form to wilayah (authority and power), imarah (authority and command) and siyasah (administration and leadership).

The strength of firasah is dependent on the strength of faith. A person with stronger faith has sharper firasah. Amr bin Nujaid said that Shah al-Kermani had sharp firasah and was never wrong. He also used to say that whoever lowers his gaze away from prohibitions, restrains himself from vain desires, constructs his interior according to muraqabah (knowledge that Allah is watching over us), his exterior according to the Sunnah, and accustoms himself to eat only halal, his firasah will never be wrong.

Ibn Masoud said, “There are three people with the sharpest firasah. The Egyptian who bought Yusuf and then said to his wife, ‘Make his stay comfortable, maybe he will profit for us or we shall adopt him as a son.’ [12:21]. The other was the daughter of Shuaib, who said to her father with regards to Musa, ‘Hire him!’ [28:26] And Abu Bakr, for he appointed Omar as his successor.” Another narration includes the wife of Pharaoh who said about Musa, “A comfort of the eye for me and for you. Kill him not, perhaps he may be of benefit to us, or we may adopt him as a son.’ [28:9]

Abu Bakr As-Siddeeq is considered to be the one with the greatest firasah in the ummah and Umar was the second. The incidents that prove Umar’s firasah are numerous, familiar and well-known. He never said with regards to anything, “I think this is so,” but it was what he thought. The fact that the Quran approved of his opinion sin many incidents is sufficient evidence of his sharp firasah. One of which was his opinion regarding the redemption of the captives from the Battle of Badr.

Once a man named Sawad Bin Qarib passed by and Umar dind’t know him. Umar said, “This is either a soothsayer or he was so in the days of jahiliyyah.” Upon sitting before Umar, Sawad said, “O commander of the faithful! You never received any of your guests the way you did me.” Umar said, “What we used to do in the days of jahiliyyah is worse than this. But tell me about what I have asked you.” Sawad said, “You were true, O commander of the faithful! I was a soothsayer in the days of jahiliyyah, then he told him the story.”

The sahabah, in general, had the most accurate and sharpest firasah. The true firasah is obtained from life and from the light Allah grants to whom He wishes from amongst His true servants. The heart receives life and light and then its firasah will almost never be wrong. Allah says, “Is he who was dead and We gave him life and set for him a light whereby he can walk amongst men, like him who is in the darkness from which he can never come out?” [6:122]

The verse describes the person as “dead” because of the disbelief in his heart and the life of jahiliyyah or ignorance he was leading, but then Allah gave him life through emaan or faith of knowledge. Upon his acceptance of these gifts, the Qur’an and faith become the light by which he sees his way out of the darkness (of disbelief and ignorance) and onto the straight path.

Firasah is linked to three human organs: the eye, ear and heart. His eye examines the look and the signs, his ear examines the speech, the over expressions, oblique inferences and hints, content, logic and tone of voice. And his heart analyzes both what is seen and hear to perceive hidden thoughts of others. His analysis and examination of the interior compared to the exterior is like one who examines currency to see if it is counterfeit after examining the outside. It is also similar to Ahlul-Hadeeth (scholars who specialize in the knowledge of the hadeeth), who will read a hadeeth that has a sound isnad (chain of narrators) but upon examination of the matn (text of the hadeeth), it is found that it is a fabricated hadeeth.

There are two factors in firasah. One is the quality of one’s mind, the sharpness of the heart and the intelligence. The second is the appearance of the signs and indications on others. When both factors are present than one’s firasah may not be wrong. Iyaas bin Mu`awiyah had great firasah and he was well-known because of it , as was Imam Shafiee who was also reported to have written about it.

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Ighatul-Lahfaan min Masaa`id al-Shaytan

It is obvious to anyone with reason that Satan has greatly manipulated these misled people (Christians). He called them and they responded to him; he befooled them and they obeyed him.

He manipulated them with regards to Allah, the Exalted and Most High.
He manipulated them with regards to Jesus (peace be upon him).
He manipulated them with regards to the cross and the worship of it.

He also manipulated them with regards to making pictures and statues in churches and then worshipping them, so you will not find one of their churches without the picture of Mary and Jesus, saints and other holy individuals and martyrs of theirs. Most of them prostrate to pictures and statues, and pray to them instead to Allah the Most High…

The typical example of what these polytheists are doing is like that of a servant of a king who entered upon a man, so the man jumped from his place, prostrated to the servant, worshipped him, and did to him what he was not supposed to do except to the king. Every rational person would consider him an ignorant and a fool because of what he did, since he did to the king’s servant what he was supposed to do only to the king, in terms of honoring, humbleness and humility.

It is well-known that what the servant did here is more likely to cause the king to hate him and look down upon him than to honor him and exalt his status.

This is the situation of one who prostrates to creation, or a picture of creation. This is because he resorted to prostration which is the greatest means of reaching the Lord’s pleasure. Such an action is not valid except for Allah, so there is no greater repulsiveness or injustice than doing it for a picture or statue of a servant and equalizing between Allah and His servant.

This is why Allah the Most High said, “Verily, shirk (polytheism, setting up partners with Allah) is a great injustice.” [Luqman: 33]

Allah the Most High has created his worshippers prone to recognize ugliness in expressing exaltation, glorification, sumbisiveness and humility towards king’s slaves and servants (as such actions are usually done for the king).

So what is the situation of the one who shows this type of reverence to king’s enemies? For Satan is the enemy of Allah, and the polytheist is in reality setting Satan, not Allah’s prophets and righteous servants¸ as a partner with Allah. For the prophets and righteous servants have nothing to do with those who set them as partners with Allah; they are against them and the strongest in hatred of all people towards them. The polytheists, therefore, are only setting up as partners with Allah His enemies, and equalizing between them and Allah in worship, exaltation, prostration and humility.

This is why the invalidity and ugliness of polytheism is recognized by sound innate nature and reason, and this type of ugliness is recognized more clearly than its other types.

The intent here was to mention Satan’s manipulation of these people in both the foundation and branches of their religion.

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We like to emphasize that this text is not a substitute for the original Arabic Holy Quran. It is only an attempt to help those who are trying to learn to read the Arabic text, since it is as close to the written text as possible. It is important to practice pronouncing the letters as directed in the transliteration table, especially the underlined letters, before starting to read. It will be helpful if an Arabic speaker can help you or even listening to the Qur’an recitation in the Arabic Language. This work is free for use to everyone as long as no changes that might distort it are done to it. we request from those who benefit from it to pray for us. We pray to Almighty Allah to help you learn to read the Holy Quran, and to do every good thing.

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Author: Ibn Kathir | Size: 1.5 MB | Pages: 70 | Format: PDF

This book is an authoritative source on a matter of central importance to everyone: the events of Akhir al-zaman the final period of this world’s history The work is by Ibn Kathir. an eminent Muslim scholar and is based entirely Upon authentic texts. The many Ahadith or Traditions. The Blessed Prophet Muhammad (S) described the condition in which people would live in those times. Some of the developments foretold by the Prophet (S) have already come to pass such as the construction of high-rise buildings in the Middle East. also the frequent break up of family ties and the almost universal presence of usury.

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قَدْ أَفْلَحَ مَن تَزَكَّى

Succussuful is the one who purifies himself

• The Station of Firasah – ibn Qayyim al Jawziyyah
• Perfecting One’s Character – ibn Qayyim al Jawziyyah
• Requirements of the Journey – ibn Qayyim al Jawziyyah
• Seeking Refuge with Allah – ibn Kathir
• Achieving High Aims – ibn Qayyim al Jawziyyah
• The Great Virtue of Lowering the Gaze – ibn Qayyim al Jawziyyah
• Enumerating the Blessings of Allah – Imam al Bayhaqi
• Ten Useless Matters – ibn Qayyim al Jawziyyah

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Author: Mohammed Ali al Hishami | Size: 1MB | Pages: 110 | Format: PDF

The ideal Muslim is a man of the highest moral character. In his relation with his rabb (lord), himself, family, parents, relatives, friends, and the community at large, he has a most excellent example in the Prophet of Islam (pbuh). His idealism is further strengthened by the characters of the first generations of Muslims who excelled in all the various fields of human endeavour. He is reassured by the teachings of Islam that he also can reach these noble heights by working to improve his character daily.

In this title, the author gives a clear overview of the practical aspects of the Islamic lifestyle, as exemplified by the Prophet (pbuh) and his Companions (pbuh). Moving from the innermost aspect of the individual’s spiritual life to his dealings with all those around him, one can see how the Muslim is expected to interact with all others in his life.

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