[Slideshare] tafaqqahu-(2015)-#8b - basic-knowledge-significance of niyyat-(18-april-2015)

UNDERSTANDING OF THE DEEN (AL-ISLAM)Intermediate Islamic (FIQH) course in English

Conducted by Ustaz Zhulkeflee Hj Ismail

LESSON # 8 bLESSON # 8 b

Using text & curriculum he has developed especially for Using text & curriculum he has developed especially for Muslim converts and young Adult English-speaking Muslims. Muslim converts and young Adult English-speaking Muslims.

““To seek knowledge is obligatory upon every Muslim (male & female)”To seek knowledge is obligatory upon every Muslim (male & female)”

All Rights Reserved © Zhulkeflee Hj Ismail (2015))

IN THE NAME OF ALLAH,IN THE NAME OF ALLAH,MOST COMPASSIONATE,MOST COMPASSIONATE,MOST MERCIFUL.MOST MERCIFUL.

"O my Lord! Let my entry be by the Gate of Truth and Honour, and likewise my exit by the Gate of Truth and Honour; and grant me from

Thy Presence an authority to aid (me)”(Qur’an: Isra’: 17: 80)

Daily application of FIQHDaily application of FIQH SEEKING TO BENEFIT FROMSEEKING TO BENEFIT FROM

BASIC KNOWLEDGE BASIC KNOWLEDGE Significance of NIYYATSignificance of NIYYAT

Updated 18 APRIL 2015

PARTPART # 2 # 2((20152015))

Praise be to Allah from Whom we ask help

and pardon, and in Whom we take refuge

from the evils within ourselves. He whom

Allah guides has no one who can lead him

astray, and he whom He leads astray has no

one to guide him. I testify that there is no god

but Allah, and I testify that Muhammad is His

servant and Apostle


O MANKIND! Be conscious of (and fear transgressing against) your Sustainer, who has created you out of one living entity

and out of it created its mate, and out of the two spread abroad a multitude of men and women.

And remain conscious of (and fear) Allah, in whose name you demand [your rights] from one another,

and of these ties of kinship.

Verily, Allah is ever watchful over you!


5

And salutations of Allah and Peace be upon the

Messenger of Allah and upon His household

and Companions .



EITHER SHUKUR OR KUFUR ?

““Has there not been over Man a long period of Time, Has there not been over Man a long period of Time,

when he was nothing--(not even) mentioned?― when he was nothing--(not even) mentioned?―

Verily We created Man from a drop of mingled Verily We created Man from a drop of mingled

sperm, in order to try him: so We gave him (the sperm, in order to try him: so We gave him (the

gifts), of Hearing and Sight. gifts), of Hearing and Sight.

We showed him the Way: whether he be (We showed him the Way: whether he be (SHAKURSHAKUR) )

grateful or (grateful or (KAFURKAFUR) ungrateful (rests on his will).” ) ungrateful (rests on his will).”

((Qur’an: al-Insan (Dahri): 76: 2-3Qur’an: al-Insan (Dahri): 76: 2-3))


The key to The key to

succeed in this test as well succeed in this test as well

as to deserve achieving as to deserve achieving

further increase of further increase of

bestowals from Allah.bestowals from Allah.

yet how does one become yet how does one become

grateful? What are the grateful? What are the

important criteria?important criteria?

1.1. Acknowledge and extol praises of Acknowledge and extol praises of

the true giver, Allah Who alone is the true giver, Allah Who alone is

God, the Bestower of all favours.God, the Bestower of all favours.

2.2. Learn the value of what is given, Learn the value of what is given,

do not take any of these favours do not take any of these favours

for granted.for granted.

3.3. Utilize what is given in Utilize what is given in

accordance to what may please accordance to what may please

the Giver (i.e. do not abuse the the Giver (i.e. do not abuse the

gift), so as not to cause His wrath gift), so as not to cause His wrath

to befall us.to befall us.

CRITERIACRITERIA



“ “Whomsoever Allah wants goodness, He grants Whomsoever Allah wants goodness, He grants

the person (the person (FAQ-QIH-HUFAQ-QIH-HU) understanding in the religion.”) understanding in the religion.”

((Hadith reported by TirmidziHadith reported by Tirmidzi))

FA-QA-HA – “to be learned, skilled in divine law,

endowed with penetration, deep understanding of a thing.”


“You see that the people are like minerals (of different natures).

Those who were the best in times of ignorance (the pre-lslamic

period), are also the best in Islam if they comprehend religious

knowledge (IDZAA-FA-QIHU) .”

(Hadith reported by Bukhary)


“You see that the best amongst the people in this respect (i.e. ambition of You see that the best amongst the people in this respect (i.e. ambition of

ruling) are those who hate it. ruling) are those who hate it. And you see that the worst among people is

the double faced (person) who appears to these with one face and to the

others with another face (i.e. a hypocrite).”



“O Allah, I seek refuge in Thee from four things: Knowledge which

does not benefit (‘ILMIN -LAA –YAN-FA’), a heart which is not

submissive (QOL-BIN –LAA-YAKH -SHA’), a soul which has an

insatiable appetite (NAF-SIN –LAA-TASH-BA’), and a supplication

which is not heard (DU-’AA-IN - LAA-YUS-MA’).”

(Hadith reported by Abu Dawud)

““Verily, action is by intention; and verily the worth (merit) of Verily, action is by intention; and verily the worth (merit) of

that action is (to be measured) in accordance that action is (to be measured) in accordance

with what is intended ... ”with what is intended ... ”

((Hadith reported by Bukhary & MuslimHadith reported by Bukhary & Muslim))


“ “ ... ... Thus he who migrates for the sake of Allah and His Messenger,

then his migration is for Allah and His Messenger. And he who

migrates seeking to gain worldly benefits or for the sake of

marrying a woman, then his migration is for that which

he has intended.”((Hadith reported by Bukhary & MuslimHadith reported by Bukhary & Muslim))


This saying encapsulates the tacit prayer in our lessons: that one’s intention may become a vehicle to tawfiq (success) and a gateway to many more virtuous intentions in our ‘amal – thereby increasing its merits and value to be attained.


EXCERPTS FROM: LESSONS ON ISLAMIC LESSONS ON ISLAMIC CONCEPT OF ADABCONCEPT OF ADABBy: Ustaz Zhulkeflee Hj IsmailBy: Ustaz Zhulkeflee Hj Ismail

TASAWWUR ISLAM


(Verily Allah ta’ala has said): ‘Whosoever shows enmity to a wali (friend) of

Mine, then I have declared war against him. And My servant does not draw

near to Me with anything more loved to Me than the religious duties I have

obligated upon him (FARDHU). And My servant continues to draw near to

me with NAWAAFIL (supererogatory-devotions) deeds until I Love him. When

I Love him, I am his hearing with which he hears, and his sight with which he

sees, and his hand with which he strikes, and his foot with which he walks.

Were he to ask [something] of Me, I would surely give it to him; and were he

to seek refuge with Me, I would surely grant him refuge.’ .”



Allah (mighty and sublime be He) said: Whosoever shows enmity to someone

devoted to Me (My Wali), I shall be at war with him. My servant draws not near

to Me with anything more loved by Me than the religious duties I have enjoined

upon him, and My servant continues to draw near to Me with supererogatory

works so that I shall love him. When I love him I am his hearing with which he

hears, his seeing with which he sees, his hand with which he strikes and his foot

with which he walks. Were he to ask [something] of Me, I would surely give it to

him, and were he to ask Me for refuge, I would surely grant him it. I do not

hesitate about anything as much as I hesitate about [seizing] the soul of My

faithful servant: he hates death and I hate hurting him.



"Allah, the Blessed and Exalted, said: 'Whoever does one good deed "Allah, the Blessed and Exalted, said: 'Whoever does one good deed

will have (the reward of) ten like it and more, and whoever does a bad will have (the reward of) ten like it and more, and whoever does a bad

deed will have one like it, or I will forgive him. Whoever draws near to deed will have one like it, or I will forgive him. Whoever draws near to

Me a hand span, I draw near to him an arm's length; whoever comes Me a hand span, I draw near to him an arm's length; whoever comes

to Me a forearm's length, I draw near him an arm's length; whoever to Me a forearm's length, I draw near him an arm's length; whoever

comes to Me walking, I come to him in a hurry. Whoever meets Me comes to Me walking, I come to him in a hurry. Whoever meets Me

with an earthful of sins, but does not associate anything in worship with an earthful of sins, but does not associate anything in worship

with Me, I will meet it (i.e., his sins) with forgiveness equal to that.'" with Me, I will meet it (i.e., his sins) with forgiveness equal to that.'"

((Hadith reported by Ibn MajahHadith reported by Ibn Majah))


You must, O my brother, improve the soundness and sincerity of

your intentions, examine them, and reflect well before embarking

on your actions. For intentions are the bases of deeds; according to

them your deeds will either be good or ugly, sound or unsound.

The Prophet has said, may blessings and peace be upon

him: ‘Deeds are only according to intentions; each man has that

which he intended.’


TASAWWUR ISLAM

You must, therefore, utter no word, do no action, and decide no

matter without the intention of drawing nearer thereby to Allah

and seeking the reward He has assigned, through His beneficence

and grace, to intended act. And know that drawing nearer to Him

can only be done through the obligatory and supererogatory

devotions that He has indicated through His Messenger, may

blessings and peace be upon him.

A sincere intention may change the merely licit into the

devotional, for means are judged according to their ends. For

example, one may eat to get the strength to perform devotions, or

sleep with one’s wife to obtain a son who would worship Allah.


TASAWWUR ISLAM

It is a condition of the sincere intention that behaviour does not

belie it. For instance, a man who seeks knowledge claiming that his

intention is to practice and teach it will be proved insincere in his

intention if, when he becomes able to, he does not do so.

Or a man who pursues the world and claims that he is doing so

only that he may be independent of other people and be able to

give charity to the needy and help his relatives will be proved

ineffectual in his intention should he not do so when able.


TASAWWUR ISLAM

Intentions do not affect sins, just as purification does not affect

that which is, by its very nature, impure. A man who goes along

with another who is slandering a Muslim, then pretends that he

only wanted to humour him, is himself a slanderer.

Anyone who refrains from the enjoining of good and the

forbidding of evil and pretends that he only did so to protect

himself against the culprit, is his partner in evil-doing. A malicious

intention attached to a good deed spoils it and renders it

malicious; likewise when one performs good deeds for the sake of

wealth and prestige.


TASAWWUR ISLAM

Strive, my brother, always to intend that your obedience be solely

for the sake of Allah, and that whatever licit things you may use

are only to help you to obey Him.

Know that many intentions can attach to a single act, and that

each of them will attract its full reward. An example of this is in

devotional activities is when someone reads the Qur’an intending

to commune with Allah (which thing he will indeed do) but also to

extract from it different kinds of knowledge, (for the Qur’an is the

very mine of knowledge), to profit those who listen or [just

happen to] hear, or any other good intention.


TASAWWUR ISLAM

And an example in licit matters is to eat with the intention of

obeying the command of your Lord in His saying (Exalted is He!):


TASAWWUR ISLAM

““O you who have believed, eat from the good things O you who have believed, eat from the good things

which We have provided for you and be grateful to Allah which We have provided for you and be grateful to Allah

if it is [indeed] Him that you worship.”if it is [indeed] Him that you worship.”

((Quran: Baqarah: 2: 172Quran: Baqarah: 2: 172))

Intend by so doing to acquire strength for devotion, and to put

yourself in a situation where you must thank your Lord, for He

says (Transcendent is He!):

You can apply these two examples in an analogous fashion to all

other devotional and licit activities; and always do your best to

increase your good intentions.


TASAWWUR ISLAM

"Eat from the provisions of your Lord and be grateful to Him.

A good land [have you], and a forgiving Lord.”

(Qur’an: TaHa: 34: 15)

The word ‘intention’ can have one of two meaning. The first is the

aim which made you decide, do, or say something. Taken in this

sense the intention is usually better than the act when the act is

good, and worse when the act is evil. He has said, may blessings

and peace be upon him: ‘The intention of a believer is better than

his action;’ notice how he specifically mentioned the believer. The

second is your decision and determination to act. Taken in this

sense it is not better than the act. A man, when he decided to do

something, can only be in one of three situations.

[1] He decides and acts.

[I2] He decides but fails to act while able to.


TASAWWUR ISLAM

The way to evaluate these two situations can be clearly found in

that which Ibn ‘Abbas, may Allah be pleased with them both, has

transmitted to the effect that the Messenger of Allah, may

blessings and peace be upon him, said:

‘Allah has written good and evil deeds, then rendered them clear;

anyone who intend a good deed but does not perform it, Allah

records it as one good deed, whereas should he intend and then

perform it, Allah records it as ten good deeds, up to seven hundred

fold, and to yet more multiplications ….


TASAWWUR ISLAM

The way to evaluate these two situations can be clearly found in

that which Ibn ‘Abbas, may Allah be pleased with them both, has

transmitted to the effect that the Messenger of Allah, may

blessings and peace be upon him, said:

‘…. If he intends an evil deed and does not do it, Allah records it as one

full good deed; if he intends and then does it, Allah records it as

one evil deed.’

[3] He determines upon something which he is for the time being

unable to do so and says: ‘Were I able, I would do [such-and-such a

thing].’ He receives the same as the one who acts, whether this be

for or against him.


TASAWWUR ISLAM

The evidence for this is the Prophet’s saying, may blessings and

peace be upon him:


TASAWWUR ISLAM

‘People are of four kinds: a man to whom Allah has given

knowledge and wealth, and who uses his knowledge to manage

his wealth; another who says: “Were Allah to give me just as He

has given so-and-so I would act like him,”–their rewards are

equal. And a man to whom Allah has given wealth but no

knowledge, who mishandles his wealth through ignorance; while

another says: “Were Allah to give me as He has given so-and-so I

would act like him”–their burdens of sin are equal.’

‘The likeness of this nation is that of four people: A man to whom Allah gives

wealth and knowledge, so he acts according to his knowledge with regard to

his wealth, spending it as it should be spent; a man to whom Allah gives

knowledge, but he does not give him wealth, so he says: “If I had been given

(wealth) like this one, I would have done what (the first man) did.” The

Messenger of Allah ملسو هيلع هللا ىلص said: ‘They will be equal in reward. And a man to

whom Allah gives wealth but does not give knowledge, so he squanders his

wealth and spends it in inappropriate ways; and a man to whom Allah gives

neither knowledge nor wealth, and he says: “If I had (wealth) like this one, I

would do what (the third man) did.” The Messenger of Allah ملسو هيلع هللا ىلص said:

‘They are equal in their burden (of sin).’”

(Hadith reported by Ibn Majah)


TA’ARUF AND SHORT GROUP DISCUSSION

From the previous From the previous HADITHHADITH, discuss :, discuss :

[1] what the whole [1] what the whole HadithHadith means to you. means to you.

[2] discuss its implication upon our present community – the challenges [2] discuss its implication upon our present community – the challenges

we face; the consequences or effects of modern trends in life-style and we face; the consequences or effects of modern trends in life-style and

media ‘reality’ programs; etc. especially towards future generation of media ‘reality’ programs; etc. especially towards future generation of

Muslims.Muslims.

Break into groupings (of not more

than 8 person in each).

Do brief introduction of each other.

Proceed to discuss


THE FOUR CATEGORIES OF PEOPLETHE FOUR CATEGORIES OF PEOPLE


[1]

[2]

[3]

[4]

PEAK OF ELOQUENCEPEAK OF ELOQUENCE

Prepared by Zhulkeflee Hj Ismail (2012)Prepared by Zhulkeflee Hj Ismail (2012)

WISE RESPONSE OF

IMAM ‘ALI IBN ABI TALIB (MAY ALLAH BE PLEASED WITH HIM AND

PRESERVE HIS NOBLE COUNTENANCE)

IN THE NAME OF ALLAHMOST COMPASSIONATE

MOST MERCIFUL.



Imam Ali a.s. once replied to a group of ten learned Imam Ali a.s. once replied to a group of ten learned men who said, men who said, “We seek your permission for our “We seek your permission for our putting a question to you.”putting a question to you.”

Imam Ali a.s. replied, Imam Ali a.s. replied, “You are at perfect liberty.”“You are at perfect liberty.”

They said, They said, “Of knowledge and wealth, which is better “Of knowledge and wealth, which is better and why... and and why... and

... Please give a separate answer to each of us !... Please give a separate answer to each of us !

THE RESPONSE FROM IMAM ‘ALITHE RESPONSE FROM IMAM ‘ALI

1. Knowledge is the legacy of the Prophets; wealth is the inheritance of the Pharaohs. Therefore, knowledge is better than wealth.



2. 2. You are to guard your wealth You are to guard your wealth but knowledge guards you. but knowledge guards you. Therefore, knowledge is better.Therefore, knowledge is better.




3. 3. A man of wealth has many enemies, A man of wealth has many enemies, while a man of knowledge has many while a man of knowledge has many friends. Hence, knowledge is better.friends. Hence, knowledge is better.




4. 4. Knowledge is better because it Knowledge is better because it increases with distribution, while increases with distribution, while wealth decreases by that act.wealth decreases by that act.




5. 5. Knowledge is better because a Knowledge is better because a learned man is apt to be generous learned man is apt to be generous while a wealthy person is apt to be while a wealthy person is apt to be miserly.miserly.




6. 6. Knowledge is better because it Knowledge is better because it cannot be stolen while wealth can cannot be stolen while wealth can be stolen.be stolen.




7. 7. Knowledge is better because Knowledge is better because time cannot harm knowledge but time cannot harm knowledge but wealth rusts in course of time and wealth rusts in course of time and wears away.wears away.




8. 8. Knowledge is better because it is Knowledge is better because it is boundless while wealth is limited boundless while wealth is limited and you can keep account of it.and you can keep account of it.




9. 9. Knowledge is better because it Knowledge is better because it illuminates the mind while wealth illuminates the mind while wealth is apt to blacken it.is apt to blacken it.




1010. Knowledge is better because . Knowledge is better because knowledge induced the humanity in our knowledge induced the humanity in our Prophet to say to ALLAH “We worship Prophet to say to ALLAH “We worship thee as we are your servants,” while thee as we are your servants,” while wealth engendered in Pharaoh (Fir’aun) wealth engendered in Pharaoh (Fir’aun) and Nimrod (Namruz)the vanity which and Nimrod (Namruz)the vanity which made them claim god-head.made them claim god-head.






““O Allah, (Your) salutations and blessings be upon our O Allah, (Your) salutations and blessings be upon our

master Muhammad, Your slave and Your Messenger, master Muhammad, Your slave and Your Messenger,

the Unlettered Prophet, and upon the family of our the Unlettered Prophet, and upon the family of our

Master Muhammad, and his wives, the mothers of all Master Muhammad, and his wives, the mothers of all

the Believers, and upon his descendants, the people the Believers, and upon his descendants, the people

of his house, just as You have blessed Ibrahim and the of his house, just as You have blessed Ibrahim and the

family of Ibrahim, in the worlds, for You are the family of Ibrahim, in the worlds, for You are the

Praiseworthy, the Mighty!"Praiseworthy, the Mighty!"



““And sanctify our master Muhammad, Your slave and And sanctify our master Muhammad, Your slave and

Your Messenger, the Unlettered Prophet, and upon Your Messenger, the Unlettered Prophet, and upon

the family of our Master Muhammad, and his wives, the family of our Master Muhammad, and his wives,

the mothers of all the Believers, and upon his the mothers of all the Believers, and upon his

descendants, the people of his house, just as You descendants, the people of his house, just as You

have sanctified Ibrahim and the family of Ibrahim, in have sanctified Ibrahim and the family of Ibrahim, in

the worlds, for You are the Praiseworthy, the the worlds, for You are the Praiseworthy, the

Mighty!"Mighty!"

THE FOUR CATEGORIES OF PEOPLETHE FOUR CATEGORIES OF PEOPLE


[1]

[2]

[3]

[4]

A man to whom Allah gives wealth and knowledge, so he

acts according to his knowledge with regard to his wealth,

spending it as it should be spent;


PERSON # 1

Generally, two aspects of Allah’s favours Generally, two aspects of Allah’s favours NI’MAHNI’MAH - are highlighted :– - are highlighted :–

[a] knowledge; and [b] wealth.[a] knowledge; and [b] wealth.

Knowledge here would mean beneficial knowledge, especially Knowledge here would mean beneficial knowledge, especially ‘ULUM-‘ULUM-

AD-DEENIYATAD-DEENIYAT , , which guides us in our application of our other which guides us in our application of our other NI’MAH NI’MAH

(favours) which Allah grants us throughout our life. (favours) which Allah grants us throughout our life.

The The virtues of knowledge over wealth virtues of knowledge over wealth must never be underestimated:must never be underestimated:

He says: “If I had been given (wealth) like this one, I would

have done what (the first man) did.”


PERSON # 2

In most cases an act (or a deed) is considered to have started when one’s In most cases an act (or a deed) is considered to have started when one’s

intention is manifested or verbalized. Example is in the performance of intention is manifested or verbalized. Example is in the performance of

HAJJHAJJ and and UMRAH UMRAH, a pilgrim enters into the state of devotion (, a pilgrim enters into the state of devotion (IHRAMIHRAM) by ) by

verbalizing the intention which is then followed by the verbalizing the intention which is then followed by the TALBIYYATALBIYYA. Also In . Also In

marriage solemnization (marriage solemnization (NIKAHNIKAH) or divorce ) or divorce (TALAQ(TALAQ), the verbal ), the verbal

expression if it is clear expressed, binds or cause separation to the expression if it is clear expressed, binds or cause separation to the

marriage respectively. So, one has to be mindful of what one expresses.marriage respectively. So, one has to be mindful of what one expresses.

The Messenger of Allah ملسو هيلع هللا ىلص said:

‘They (both) will be equal in reward.


Although one may not have the opportunity nor capacity to do a good Although one may not have the opportunity nor capacity to do a good

deed, expressing one’s resolve to emulate a righteous act have positive deed, expressing one’s resolve to emulate a righteous act have positive

effect. Such is Allah’s generosity, that good intentions when expressed is effect. Such is Allah’s generosity, that good intentions when expressed is

deemed as though we also has participated in the goodness we deemed as though we also has participated in the goodness we

perceived in the action of others.perceived in the action of others.

Thus regarding actions, actually none has the strength nor the ability to Thus regarding actions, actually none has the strength nor the ability to

do unless granted by Allah – do unless granted by Allah – LAA-HAU-LA-WA-LAA-QUW-WATA-IL-LAA-LAA-HAU-LA-WA-LAA-QUW-WATA-IL-LAA-

BIL-LAAH. BIL-LAAH.

And a man to whom Allah gives wealth but does not give

knowledge, so he squanders his wealth and spends it in

inappropriate ways;


PERSON # 3

Knowledge is so important that without it, a good bestowals from Allah Knowledge is so important that without it, a good bestowals from Allah

may be rendered harmful to a person. may be rendered harmful to a person.

Although in this example it singles out wealth, it must be applied Although in this example it singles out wealth, it must be applied

analogously (analogously (QIYASQIYAS) to other bestowals and favours of Allah which a ) to other bestowals and favours of Allah which a

person has been granted.person has been granted.

He says: “If I had (wealth) like this one, I would do

what (the third man) did.”


PERSON # 4

So when another view and expressed his admiration of the bestowal and So when another view and expressed his admiration of the bestowal and

wanting to emulate the same evil deeds, the verbal expression of his wanting to emulate the same evil deeds, the verbal expression of his

intention is deemed as having also participated – either directly because intention is deemed as having also participated – either directly because

he has already resolved and would do the same if given the opportunity; he has already resolved and would do the same if given the opportunity;

or indirectly as an accomplice, supporter, advocator to the same evil. or indirectly as an accomplice, supporter, advocator to the same evil.

The Messenger of Allah ملسو هيلع هللا ىلص said:

‘‘They are equal in their burden (of sin).”


Actually, any evil and wrong we see others doing, as Muslims we should Actually, any evil and wrong we see others doing, as Muslims we should

be quick to seek refuge with Allah from being tested like them. Though be quick to seek refuge with Allah from being tested like them. Though

our desires may be incited to like, yet our (our desires may be incited to like, yet our ( ‘ILM‘ILM) Knowledge of the Deen ) Knowledge of the Deen

with faith (with faith (IIMANIIMAN) would deem it as wrong and despicable. Our thoughts ) would deem it as wrong and despicable. Our thoughts

and our admiration of others, tempting our desire (and our admiration of others, tempting our desire (HAWAHAWA) to want to ) to want to

emulate anything evil would not have the burden of sin when it is kept emulate anything evil would not have the burden of sin when it is kept

them our self and not expressed. them our self and not expressed.

"Allah has permitted my nation ("Allah has permitted my nation (Ummah)Ummah) what what

occurs in their minds, as long as it is not spoken or occurs in their minds, as long as it is not spoken or

acted upon."acted upon."((Hadith reported by TirmidziHadith reported by Tirmidzi))


"Allah has forgiven my nation ( Ummah) for the evil

suggestions of their hearts, so long as they do not act

upon it or speak of it, and for what they are forced to do."(Hadith reported by Ibn Majah)



TO BE CONTINUED INSHA-ALLAH

[Slideshare] tafaqqahu-(2015)-#8b - basic-knowledge-significance of niyyat-(18-april-2015)

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