Is Arabic the language of the people of Paradise?

I would like to know what the language of the people of Paradise is. Is it Arabic?. 
Praise be to Allaah.
There is no mention in the Qur’aan or in the saheeh Sunnah – as far as we know – of which language is spoken by the people of Paradise. What is narrated concerning that is a hadeeth which is not soundly narrated from our Prophet (peace and blessings of Allaah be upon him), and some other reports (athaar). 
It was narrated by al-Tabaraani in al-Awsat, al-Haakim, al-Bayhaqi in Shu’ab al-Eemaan and others that Ibn ‘Abbaas (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Love the Arabs for three reasons, because I am an Arab, the Qur’aan is Arabic and the speech of the people of Paradise is Arabic.”
Ibn al-Jawzi ruled that this hadeeth is fabricated. Al-Dhahabi said: I think that the hadeeth is fabricated (mawdoo’). Al-Albaani said in al-Silsilah al-Da’eefah (no. 160): (it is) fabricated. 
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: Similarly, Abu Ja’far Muhammad ibn ‘Abd-Allaah al-Haafiz al-Koofi, who is known as Mateen, told us: al-‘Ala’ ibn ‘Amr al-Hanafi told us: Yahya ibn Zayd al-Ash’ari told us: Ibn Jurayj told us, from Ibn 'Abbaas (may Allaah be pleased with him) that he said: the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Love the Arabs for three reasons: because I am an Arab, the Qur’aan is Arabic, and the language of the people of Paradise is Arabic.” 
Al-Haafiz al-Salafi said: this is a hasan hadeeth. I do not know whether he meant that its isnaad is hasan according to the way of the scholars of hadeeth, or that its text is hasan in general terms. Abu’l-Faraj ibn al-Jawzi mentioned this hadeeth among the mawdoo’ (fabricated) texts and said: al-Tha’labi said: it has no basis. Ibn Hibbaan said: Yahya ibn Zayd narrated unsound ahaadeeth from sound narrators, so it is invalid to quote his reports as evidence. And Allaah knows best. 
End quote from Iqtida’ al-Siraat al-Mustaqeem (1/158). 
Al-Tabaraani narrated in al-Awsat that Abu Hurayrah (may Allaah be pleased with him) said: the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “I am an Arab, and the Qur’aan is Arabic, and the language of the people of Paradise is Arabic.” 
Al-Albaani said in al-Silsilah al-Da’eefah (no. 161): it is fabricated. 
The point is that there is no saheeh evidence to show which language is spoken by the people of Paradise. Hence we should refrain from speaking about this issue and not indulge in it, and we should refer knowledge of the matter to Allaah (may He be exalted), and focus instead on issues that will lead to good deeds in this world. 
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) was asked: in what (language) will Allaah address the people on the Day of Resurrection? Will Allaah address them in the tongue of the Arabs? Is it true that the language of the people of Hell will be Farsi and that the language of the people of Paradise will be Arabic? He replied: Praise be to Allaah, the Lord of the Worlds. It is not known what language the people will speak on that Day, or in what language they will hear the words of the Lord, may He be exalted, because Allaah has not told us anything about that, nor has His Messenger (peace and blessings of Allaah be upon him). It is not true that Farsi will be the language of the people of Hell, or that Arabic will be the language of the people of Paradise. We do not know of any discussion of that among the Sahaabah (may Allaah be pleased with them), rather all of them refrained from speaking of that because speaking about such a thing is discussion of something unnecessary… but there was a dispute concerning that among later scholars. Some people said that they will be addressed in Arabic and others said that the people of Hell will respond in Farsi, which will be their language in Hell. Others said that they will be addressed in Syriac because that was the language of Adam and from it stemmed all other languages. Others said that the people of Paradise will speak Arabic. There is no basis for any of these ideas, whether on the grounds of common sense or in any report or text, rather they are mere claims that are devoid of any evidence. And Allaah knows best and is most Wise. End quote. 
Majmoo’ al-Fataawa (4/299) 
And Allaah knows best.
Islam Q&A

Helping Sinners Repent or Insulting Them?

From the sayings of Aboo ad-Dardaa' - may Allaah be pleased with him - :
Once when Aboo ad-Dardaa' passed by a man who had committed a sin and the people became aware of it and were insulting him because of it - and Aboo ad-Dardaa' was so keen and insightful in helping people recovering from their religious ills and reviving sickened hearts - so he said: 
Had you found him at the bottom of a well, wouldn't you be helping him up and out of it?
They said, "Of course!" 
So he replied: 
Then praise Allaah who has excused you (from his trial), and do not insult your brother!
He said, "Praise Allaah who has excused you (from his trial) and do not insult your brother!" Look at this parable - that the believers would surely help someone in sin and they would not abandon him like how people would naturally help someone stuck in a well. Would believers insult someone who is in physical need and say to them, "Why have you gone into this well? or such-and-such situation?" No, they would only struggle and try their best to help such a person! 
Thus, insulting someone is negativity, and it is not permissible in the Sharee'ah (Islaamic legislation). Instead, we ask Allaah to guide our brothers and we praise Allaah for excusing us (from what they are being tried with), and then we work to save them from the evil of their sins and disobedience. They have only sinned due to their giving in to the plots of Iblees, Allaah's enemy and our enemy.
So this admonition - dear believer - is a great one! When you see someone who has committed a sin, you must work to help him! 
Dear brothers, if we were to think about our times, we would find that many people speak about others' sins. They say, "This guy did such-and-such, that one travels and does such-and-such, this family has gone through such-and-such..." You find them extremely critical and insulting, perhaps even mocking people, and Allaah's Refuge is sought. When you ask them what they have done to help your brother stop these sins, they say: Nothing.

As a result, he has actually become one of Shaytaan's devices (to keep people sinning) as well, since the Prophet (sallallaahu 'alayhi wa sallam) said: "Whoever says that the people are destroyed, he is the one who destroyed them.

Meaning: He has become a reason for their destruction. And the Prophet (sallallaahu 'alayhi wa sallam) forbade use from speaking about everything we hear. He (sallallaahu 'alayhi wa sallam) said: 

"Whoever speaks about everything he hears is one of the two liars (or one of the liars)."
So we must work hard to fix mistakes, advise sinners and conceal their (hidden) sins, and spread good reports. When we see someone who has done good, we say, "He has done such-and-such good thing," since, by behaving this way, we spread good behavior, and the people will follow each other's good leads. However, if we were to spread evil, then people would be lenient in their approach to those things and in doing them, saying, "Yea, So-and-So has done this sin, and this guy has done such-and-such, and that guy has done such-and-such!" People would then be led to assume that there is so much more evil than good, and thus weaken their stance against bad things and begin doing them.

May Allaah be pleased with Aboo Ad-Dardaa' and reward him well for his dealings with his companions and the Ummah after him!

Source: A recording entitled: Admonitions of Aboo ad-Dardaa' (a khutbah by Shaykh Saalih Aal ash-Shaykh)

Did Ibn Hazm Begin Studying Islam?

In ‘Siyar A’lam an-Nubala” (13/547), adh-Dhahabi narrated that Abu Muhammad ‘Abdullah bin Muhammad – the father of the famous Spanish scholar Ibn al-’Arabi – said:
“Ibn Hazm related to me the reason he began studying Fiqh.

He was once at a funeral prayer. So, he entered the mosque, and sat down without praying. A man then said to him: “Get up and pray Tahiyyat al-Masjid,” and he was 26 at the time.

Ibn Hazm himself said: “So, I got up and prayed. When we returned from the janazah, I entered the mosque, and prayed before sitting down. It was then said to me: “Sit down, sit down. This is not a time to pray,” as it was after the time of ‘Asr. So, I walked away while I was very sad. I went to my teacher that had nurtured me, and said: “Direct me to the house of the scholar Abu ‘Abdillah bin Dahhun.” So, I went to him, told him of what had happened, and he directed me to ‘al-Muwatta” of Malik. So, I began studying it at his hands, and continued studying it with him and others for a period of three years. After this, I began debating with the people.”

After mentioning this story, adh-Dhahabi then goes on to list almost 80 books that Ibn Hazm had written during his lifetime, the largest being ‘al-Isal ila Fahm Kitab al-Khisal,’ which is a longer version of the more well-known ‘al-Muhalla,’ and is over 15,000 pages long!

Considering that Ibn Hazm began studying Islam at 26, and died at the age of 71, this meant that he wrote an average of two books per year – and this is just in terms of the books whose titles we know of, as he had written over 300 other books that were burned up by the ruler of the time, al-Mu’tadid.

It is quite interesting that such a tremendously influencial scholar, with so many awesome and brilliant works, was driven to study the Din because of this single incident.

Al-Mu'jizah and Al-Karamah

We see many of them asking the Awliyas who died to help (like an intercessor) to Allah and spacing oneself from Allah due to some qualities we see in these people......Some of them deceive people saying that so and so is a great person and they have to Ask to them so that, that person will ask for them to Allah .....There is no system like that in Islam...Allah and His slave directly contact each other...Thats all

Call on your Lord with humility and in private: for Allah loveth not those who trespass beyond bounds.(surah Al A'raf : verse 55)


Then why we see special things in pious people????? Why they do things which is rare things or experience certain things??????? Yes Allah helps His pious slaves which is only from Allah by His will.....not that these pious slaves can do it by themselves .......We hear about Al- Mujizah and Al- Karamah....so what are they?????

What is Al-Mu'jizah and Al-Karamah

The Muslim believes that Allah the Almighty has chosen some of His servants to be His devotees, making them act in obedience, and honoring them with His Love, and giving them of from His grace. He is their Supporter Who loves them and draws them nearer to Him. They are His devotees who love and revere Him. They do whatever He commands them and recommend others to do the same. They refrain from whatever He forbids and advise others to refrain from it. They love what He loves and hate what He hates. If they ask Him, He gives them. If they seek His aid, He aids them. If they seek refuge in Him, He grants them asylum. They are the men of piety and belief, dignity and good news in both this life and in the Hereafter. Each pious believer is one of the Awliya' of Allah. They differ in only grades proportional to their belief and piety. The more one's share of piety and belief, the higher his rank and dignity before Allah. Those with the most grace are the Prophets and the Messengers of Allah, then, the believers. The Muslim believes in all of the phenomenon and miracles that Allah causes to occur by their hands. Events such as the increase of otherwise little amounts of food, curing the diseased and the ill, crossing oceans (without navigational means), and fire that causes no harm etc. It is important to differentiate between Al-Karamah -the phenomenon (which is given to the devotee) and Al-Mu'jizah - the miracle (which is given to the Messenger). The miracle is accompanied by a challenge while the phenomenon is not. Among the greatest phenomenon is abiding in obedience by doing what is commanded in the Shari'ah and staying away from what is prohibited.

Textual Proofs

1. The statements of Allah the Almighty such as:
"No doubt! Verily, the Awliya' of Allah, no fear shall come upon them nor shall they grieve. Those who believed, and used to fear Allah much (by abstaining from evil deeds and sins and by doing righteous deeds). For them are glad tidings, in the life of the present world, and in the Hereafter. No change can there be in the Words of Allah. This is indeed the supreme success." (10:62-64)

And:
"Every time Zakariyya entered Al-Mihrab (a place to pray) to (visit) her, he found her supplied with sustenance. He said: '0 Maryam! From where have you gotten this?' She said, 'This is from Allah.'" (3:37)

And:
"Allah is the Wali (Protector) of those who believe. He brings them out from darkness into light." (2:257)

And:
"And they are not its (Al-Masjid Al-Haram's) guardians? None can be its guardians except the pious." (8:34)

And:
"Verily, Yunus was one of the Messengers. When he ran to the laden ship. Then he (agreed to) cast lots, and he was among the losers. Then a (big) fish swallowed him as he had done an act worthy of blame. Had he not been of them who glorify Allah, He would have indeed remained inside its belly (the fish) until the Day of Resurrection ." (37:139-144)

And:
"Verily, my Wali (Protector) is Allah Who has revealed the Book (the Qur'an), and He protects the righteous." (7:196)

And:
"Thus it was, that We might turn away from him evil and immorality. Surely, he was one of Our chosen (guided) servants." (12:24)

And:
"Certainly, you shall have no authority over My servants." (15:42)

And:
"Every time Zakariyya entered Al-Mihrab (a place to pray) to (visit) her, he found her supplied with sustenance. He said: '0 Maryam! From where have you gotten this?' She said, "This is from Allah."(3:37)

And:
"Verily, Yunus was one of the Messengers. When he ran to the laden ship. Then he (agreed to) cast lots, and he was among the losers. Then a (big) fish swallowed him as he had done an act worthy of blame. Had he not been of them who glorify Allah, He would have indeed remained inside its belly (the fish) until the Day of Resurrection ." (37:139-144)

And:
"Then cried unto her from below her, saying: 'Grieve not: your Lord has provided a water stream under you. And shake the trunk of date palm towards you, it will let fall fresh ripe dates upon you. So eat and drink and be glad."(19:24-26)

And:
"We (Allah) said: 'O fire! Be you coolness and safety for Ibrahim!' And they wanted to harm him, but We made them the worst losers." (21:69-70)

And:
"Do you think that people of the Cave and the Inscription (the news or the names of the people of the Cave) were a wonder among Our Signs? (Remember) when the young men fled for refuge (from their disbelieving folk) to the Cave. They said: 'Our Lord! Bestow on us mercy from Yourself, and facilitate for us our affair in the right way!' Therefore, We covered up their (sense of) hearing (causing them to go in deep sleep) in the Cave for a number of years. Then We raised them up (from their sleep) ." (18:9-12)

2. Allah's Messenger (SAW) informed about the Awliya' of Allah and their grace, according to what he narrated from Allah:
"Whoever shows hostility to My Wali, I proclaim war against him. My servant does not draw near to Me by anything more beloved to Me than what I have made obligatory upon him. My servant continues to draw near to Me by the voluntary deeds, until I love Him. When I love him, I will be his hearing with which he hears, his sight with which he sees, his hand with which he strikes, and his feet with which he walks. If he asks Me, I will surely give him. And if he seeks refuge in Me, I will surely give him refuge." (Agreed upon)

And: "Indeed I rage for My Awliya' as the lion rages in war.) Arid the Prophet (SAW) said:
(Indeed Allah has men, such that if one of them swears that a thing will be done, it will be done." (Agreed upon with the wording "servants" instead of "men.")

And:
"Among the nations before you there were Muhaddathun (people who were inspired, though they were not Prophets). And if there is any such a person among my followers, it would be 'Umar" (Agreed upon)

In his (SAW) saying:
"A woman was nursing her infant when she saw a man mounting a high horse, she said: 'O Allah! Make my infant like that man.' The infant looked at the man and said: 'O Allah! Do not make me the like of him.'" (Agreed upon)

The statement of the infant was a miracle dignifying the infant and his parent. In his saying regarding Juraij the worshipper and his mother who said: "O Allah! Do not take away his soul unless and until he sees the prostitutes' faces."
Her prayer being against her son was miracle dignifying her. When Juraij was accused of being the father of the prostitute's son, he said to the baby: "Who is your father?" The baby answered: "The shepherd." (Al-Bukhari)
The statement of the baby was a miracle dignifying Juraij the worshipper.
He mentioned the three people that were trapped in the cave, petitioning Allah by their good deeds, so Allah opened the way for them and they escaped safely after petitioning Him by their good deeds. (Agreed upon)
In the Hadith about monk and the boy, the boy threw a stone killing the beast that was preventing the people from passing. Thus the people were able to pass. This also was a miracle showing the dignity of the boy. When the king tried to kill the boy, he could not. He threw him from the top of a high mountain, he did not die. Then he threw him in the sea but he emerged walking out of it. This also was a miracle dignifying the righteous boy. (Al-Bukhari)

3. Thousands of scholars and witnesses narrate the phenomenons of countless number of individuals.[1] Like the report that says that the angels used to shake hands with 'Imran bin Husayn, may Allah be pleased with him. That Salman Al-Farisi and Abu Ad-Darda' were eating in a bowl. They hear the bowl or the food glorifying Allah. While Khubayb was a captive of the pagans in Makkah, he was seen eating grapes, while there were no grapes in Makkah.
Al-Bara' bin 'Azib, may Allah be pleased with him, is one of those who if he swore (by Allah) that anything would be done, it was done. When it was the day of Qadisiyyah, he petitioned Allah that the Muslims overpower the polytheists and that he be the first martyr of the battle. It was thus.
'Umar bin Khattab, may Allah be pleased with him, was delivering the Friday sermon on the pulpit of the Messenger of Allah (SAW) in Al-Madinah, and behold! He was heard saying: "O Sariyah! The mountain!" He repeated it twice directing the leader of the army to a better position.
Sariyah, who was far from Al-Madinah heard the call and retreated to the mountain. The army was victorious. When Sariyah returned to Al-Madinah, he told 'Umar and the Companions what he heard.
Al-'Ala' Al-Hadrami, may Allah be pleased with him, used to pray: "O All-Knower, All-Wise, the Most High, the Most Great!"His supplications were responded to. Once he crossed the sea with a troop yet the saddles of their horses did not get wet.
Al-Hassan Al-Basri prayed to Allah against a man who used to hurt him; instantly, the man died.
The donkey of a man from Nakh'a died while he was traveling. The man performed Wudu' (ablution), prayed two Rak'ahs and called upon Allah. And behold! Allah resurrected his donkey for him and the man carried his luggage on it. There are countless cases of phenomenons witnessed by thousands, even millions of people.

1 Most of these miracles are confirmed in the Two Sahihs, the authentic Sunan or the authentic reports .
Extracted from “Minhaj al Muslim” published by Dar as Salam

Islamic Calendar............

What does the Quran say about measurement of time?

They ask you, [O Muhammad], about the new moons. Say, "They are measurements of time for the people and for Hajj." And it is not righteousness to enter houses from the back, but righteousness is [in] one who fears Allah. And enter houses from their doors. And fear Allah that you may succeed.2:189

Indeed, the number of months with Allah is twelve [lunar] months in the register of Allah [from] the day He created the heavens and the earth; of these, four are sacred.........96:36

Do you not see that Allah causes the night to enter the day and causes the day to enter the night and has subjected the sun and the moon, each running [its course] for a specified term, and that Allah , with whatever you do, is Acquainted?
31:29

[He is] the cleaver of daybreak and has made the night for rest and the sun and moon for calculation. That is the determination of the Exalted in Might, the Knowing.6:96

It is He who made the sun a shining light and the moon a derived light and determined for it phases - that you may know the number of years and account [of time]. Allah has not created this except in truth. He details the signs for a people who know10:5

And the moon - We have determined for it phases, until it returns [appearing] like the old date stalk.36:39

Beginning of Hijri Calendar
The Islamic calendar was first standardized in the year 638 C.E. by the Second Caliph, `Umar ibn Al-Khattab (RA) (592-644 AD.) as there were conflicting, dating systems being used. Hazrat Umar consulted the senior companions of the Holy Prophet (sws) on the starting date of the Islamic chronology. It was agreed that the most appropriate starting point for the Islamic calendar was the Hijrah on Monday the 1st of Rabi Al-Awal, corresponding to 13 September 622 AD. The actual starting date for the Calendar was chosen (on the basis of purely lunar years, counting backwards) to be the first day of the first month (1 Muharram) of the year of the Hijrah.

The Islamic calendar (or Hijri calendar) is a lunar calendar. It contains 12 months that are based on the motion of the moon, and because 12 lunar months is 12 x 29.53=354.36 days, the Islamic calendar is consistently shorter (11 Days) than a solar year, and therefore it shifts with respect to the Gregorian calendar.

The Islamic calendar is the official calendar in countries around the Gulf, especially Saudi Arabia. But other Muslim countries use the Gregorian calendar for civil purposes and turn to the Islamic calendar for religious purposes.

What does an Islamic year look like?

1. Muharram ["Forbidden" - it is one of the four months
during which time it is forbidden to wage war or fight]
2. Safar ["Empty" or "Yellow"]
3. Rabi' al-awwal (Rabi' I) ["First spring"]
4. Rabi' al-thani (Rabi' II) ["Second spring"]
5. Jumada al-awwal (Jumada I) ["First freezing"]
6. Jumada al-thani (Jumada II) ["Second freezing"]
7. Rajab ["To respect" - this is another holy month when
fighting is prohibited]
8. Sha'ban ["To spread and distribute"]
9. Ramadan ["Parched thirst" - this is the month of
Islamic daytime fasting]
10. Shawwal ["To be light and vigorous"]
11. Dhu al-Qi'dah ["The month of rest" - another month
when no warfare or fighting is allowed]
12. Dhu al-Hijjah ["The month of Hajj" - this is the month of the annual pilgrimage to Mecca, again when no warfare or fighting is allowed]
How is an Islamic month determined:

Each month starts when the lunar crescent is first seen after a new moon. Islamic months begin at sunset, on the day when the lunar crescent is visually sighted. Because of centuries old practice of looking for the lunar crescent to determine if the new month has begun, different months begin and end on different weekdays in different countries/communities and usually a gap of one to three days occurs.

The number of days in each month is adjusted throughout the year in accordance with each lunar cycle. The beginning of the Muslim year retrogresses through the solar year, completing a full cycle every 32 1/2 years.

A month consists of 29 days or 30 days depending upon appearance of crescent. The old traditional way, which is also mentioned in hadiths, to determine, if a new month has begun was and still is in many communities, to look for crescent every 29 days. If the crescent is seen the month ends on 29th day and the new month is begun from the same evening. If the crescent is not seen the month is regarded to have 30 days and the month ends the after sunset in the evening of 30th day.

Although new moons may be calculated quite precisely, the actual visibility of the crescent is difficult to predict. It depends on factors such as weather, the optical properties of the atmosphere, and the location of the observer. Therefore in some cases it may be difficult to give accurate information in advance about when a new month will start.

Furthermore, in some areas Muslims depend on a local sighting of the moon, whereas in other areas a universal sighting is accepted. (i.e. if a new crescent is seen anywhere in the world it is accepted for communities the world over). Both are valid Islamic practices, but they may lead to different starting days for the months.

How does one count years?

Years are counted since the Hijra, that is, Prophet Mohammed's (Peace be upon him) migration to Medina, which is assumed to have taken place 622 (Julian calendar). Which will be Monday, 12th of Rabi'ul- Awwal, in the thireenth year following the start of his mission. On that date AH 1 started (AH = Anno Hegirae = year of the Hijra).

Note that although only 2002 - 622 = 1380 years have passed in the Christian calendar, 1423 years have passed in the Islamic calendar, because its year is consistently shorter (by about 11 days) than the tropical year used by the Christian calendar.


When will the Islamic calendar overtake the Gregorian calendar?

As the year in the Islamic calendar is about 11 days shorter than the year in the Christian calendar, the Islamic years are slowly gaining in on the Christian years. But it will be many years before the two coincide. The 1st day of the 5th month of C.E. 20,874 in the Gregorian calendar will also be (approximately) the 1st day of the 5th month of AH 20,874 of the Islamic calendar!

To be more clear........ The moon moves around the earth. One month of lunar phases is 29 days, 12 hours, 44 minutes, and 2.8 seconds. The measurement of a solar year is based on one revolution of the earth around the sun. A solar or seasonal year contains 365 days, 5 hr, 48 min, and 45.5 sec. a little over 11 days more than the lunar year.

Islamic calendar does not conform to seasons like the Gregorian calendar. Thus the month of Ramazan as also other months fall in every season as the Islamic year retrogresses through the solar year, completing a full cycle every 32 1/2 years.

As the year in the Islamic calendar is about 11 days shorter than the year in the Christian calendar, the Islamic years are slowly gaining in on the Christian years. But it will take thousands of years before the two coincide. The 1st May of the year 20874 AD under the Gregorian calendar is estimated to be the 1st day of Jumaada Awal of the year 20874 of the Islamic calendar. Let us hope the dooms day does not occur before that.
.

And in his final sermon before his death, the Prophet Muhammad said, among other things, "With Allah the months are twelve; four of them are holy; three of these are successive and one occurs singly between the months of Jumaada and Sha'ban."

Ruling on travelling alone

Is it true that the Prophet (peace and blessings of Allaah be upon him) forbade travelling alone?.

Praise be to Allaah.
Yes, it is proven that the Prophet (peace and blessings of Allaah be upon him) forbade that in several ahaadeeth, including the following:

1-

It was narrated from Ibn ‘Umar (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “If people knew what I know about being alone, no rider would travel at night by himself.” Narrated by al-Bukhaari (2998).

Imam Ahmad narrated this hadeeth in al-Musnad (2/91) with some additional material in which it says:

The Prophet (peace and blessings of Allaah be upon him) forbade being alone, for a man to spend the night alone or travel alone.

But this report is regarded as shadhdh (odd), and it is superseded by the report of al-Bukhaari for two reasons:

(a) The report of al-Bukhaari was narrated by nine of the companions of ‘Aasim ibn Muhammad ibn Zayd ibn ‘Abd-Allaah ibn ‘Umar from his father from Ibn ‘Umar, all of whom mention travelling only and not spending the night. Only one of the students of ‘Aasim ibn Muhammad, namely ‘Abd al-Waahid ibn Waasil, mentioned the prohibition on spending the night alone. Although he was thiqah (trustworthy), the report narrated by many thiqaat supersedes his report .

(b) This is indicated by a similar report from Ahmad, although the narrator does not mention the specific wording of the Prophet (peace and blessings of Allaah be upon him), unlike the report of the majority.

Hence the editors of Musnad Ahmad (9/467), and Shaykh Muqbil al-Waadi’i in Ahadeeth Mu’allah (249), ruled that the report of ‘Abd al-Waahid is shaadh (odd), unlike Shaykh al-Albaani who ruled that it is saheeh, as stated in al-Silsilah al-Saheehah (60).

The prohibition on spending the night alone was narrated in a mursal report from ‘Ata’, as was narrated by Abu Dawood in Kitaab al-Maraaseel (380) and Ibn Abi Shaybah in al-Musannaf (7/726).

Al-Tabaraani narrated in al-Awsat (2079) via Muhammad ibn al-Qaasim al-Asadi from Zuhayr ibn Mu’aawiyah from Abu’l-Zubayr from Jaabir that the Prophet (peace and blessings of Allaah be upon him) said: “If people knew what I know about being alone, no rider would travel at night by himself and no man would sleep in a house by himself.”

But this report is to be rejected because of Muhammad ibn al-Qaasim al-Asadi, because he was accused of lying.

The prohibition on spending the night alone was also narrated in some saheeh reports. It was narrated that ‘Umar ibn al-Khattaab (may Allaah be pleased with him) said: No man should travel alone or sleep in a house on his own.” End quote.

Classed as saheeh by al-Albaani in al-Silsilah al-Saheehah (1/130).

Imam Ahmad was asked about a man spending the night alone. He said: I prefer him to avoid that. Quoted from al-Adaab al-Shar’iyyah (1/428).

2-

It was narrated from ‘Abd-Allaah ibn ‘Amr ibn al-‘Aas that the Prophet (peace and blessings of Allaah be upon him) said: “The (lone) rider is a devil, two riders are two devils and three are a travelling party.” Narrated by al-Tirmidhi (1674), who said it is a hasan hadeeth. It was also classed as hasan by Ibn Hajar in Fath al-Baari (6/53) and by al-Albaani in al-Silsilah al-Saheehah (62).

These ahaadeeth indicate that it is makrooh to be alone in situations where a man fears for himself because of weakness, severe exhaustion or hardship, or when he fears that the shaytaan may tempt him and mislead him. The benefit of being with righteous companions is not limited to help and support, rather the most important thing is that it helps him to remain steadfast and pious, for the shaytaan is further away from two.

Al-Haafiz Ibn Hajar said in Fath al-Baari (6/53):

Ibn Khuzaymah reported it under the heading; “the prohibition on two travelling and that less than three are sinners,” because what is meant by “devil” is a sinner. Al-Tabari said: This is a rebuke aimed at disciplining and guiding because of the fear of loneliness for one, but it is not haraam. The one who travels alone in the wilderness and the one who stays alone in a house has no guarantee that he will not feel lonely, especially if he had bad thoughts and is weak in faith.

In fact people differ with regard to that and the prohibition concerning that is a measure of protection, but if there is need for that, it should be fine. It was said, commenting on the words “the (lone) rider is a devil” that his travelling alone is suggested to him by the shaytaan, or he is likened to the shaytaan in his actions. And it was said that it is disliked because if the person who is travelling alone dies on the journey, there will be no one who can take care of him; similarly, if two are travelling and both or one die, there will be no one to help, unlike three, because in most cases that fear will not be present. End quote.

The apparent meaning of the hadeeth is that the prohibition applies to the one who travels alone via empty and remote routes. As for well-travelled routes, and those in which there is no risk of being lost, and where there are likely to be helpers and companions, there is no report that it is makrooh or prohibited. The same applies to travelling nowadays on planes, ships and buses, because those who are in them are all regarded as traveling companions, so the one who travels by these means is not alone in the sense that is forbidden.

Shaykh Ibn ‘Uthaymeen said in Fataawa Noor ‘ala al-Darb (mutafarraqaat/al-adaab):

This points to the warning against travelling alone, but that applies to journeys where the route is not travelled by many. As for journeys where the route is travelled by many, and it is as if one is in the middle of a village, such as the route from al-Qaseem to Riyadh, or Riyadh to Dammam and other such routes where there are many travellers, and the road to the Hijaz during the Hajj season, this is not in fact regarded as being alone, because many people travel by these routes. So a person may be alone in his car but he is not alone on the journey, rather there are people around him, behind him and in front of him at every moment. End quote.

Shaykh al-Albaani said in his commentary on this hadeeth in al-Saheehah (62):

Perhaps the hadeeth refers to travelling in the deserts or wilderness where the traveller rarely sees anyone. It does not include travel nowadays on paved and well-travelled roads. And Allaah knows best. End quote.

And Allaah knows best.

Islam Q&A

Story of a person of People of Paradise

It is reported in the
Musnad of Ahmadfrom:
Anas, radi Allahu anhu,that he said: "
We were sitting in the presence of Rasulullah sallallahu alayhi wa sallam one day and,He said:"
A person is about to arrive from this mountain path who is from the people of Paradise."
So a person from the Ansar arrived, his beard dripping with water from wudoo and holding his sandals in his left hand, and he gave us the salaam.
Then next day the Prophet sallallahu alayhi wa sallam said words of similar import and the same person appeared in the same condition.
On the third day Rasulullah sallallahu alayhi wa sallam again said words of similar import and again this person appeared in the same condition.So when Rasulullah sallallahu alayhi wa sallam left,
‘Abdullah bin ‘Amr bin al-Aasfollowed this person,
And said:"
Indeed I have abused my father and I swear that I would not go to him for three days so if you would let me stay with you until those three days expire, I would do so."
He replied:"
Yes."
Anas continued saying:"
So ‘Abdullah told us that he spent three nights with this person yet he did not see him stand for the night prayer at all. All he did was when he turned sides on his bed he would mention Allah and make takbeer and would do this until he stood for fajr prayer."
Abdullah said:"
Except that I never hear him speak except good."
So when the three days were over I was eager to make little of his actions.
I said:"
O servant of Allah there was no hatred or disassociation between my father and me but I heard Rasulullah sallallahu alayhi wa sallam saying on three occasions,"
A person is about to arrive who is from the people of Paradise,"
and you arrived on those three occasions, so I wished to stay with you so that I may look at your actions and emulate them. But I have not seen you perform a great deal of actions, so what is it that has reached you to make Rasulullah sallallahu alayhi wa sallam say what he said?’
He replied:"
It is nothing more than what you have seen, except that:1. I do not find in myself any disloyalty to any of the Muslims, and
2. neither do I find any jealousy for the wealth that Allah has bestowed upon them.’Abdullah said:"
This is that which has reached you and is something that we cannot endure."
This hadith is authentic and classified as hassan. It is narrated in Musnad Imam Ahmed, and Albazar as well as others in many different chains.


 Source:
Story of a person of People of Paradisehttp://abdurrahmanorg.wordpress.com/2009/07/23/story-of-a-person-of-people-of-paradise/
on-

No talking

Guard strictly your (habit of) prayers Especially the middle prayer, and stand before Allah in a devout (frame of mind).
– Quran 2:238

Tafsir al-Julalayn:
Maintain the, five, prayers, by performing them at their appointed times, and the middle prayer, either that of the afternoon, or the morning, or the midday, or another prayer (there are many opinions on this matter); God has singled it out for mention because of its merit; and stand, in prayer, submissive to God, li Lllāhi qānitīn: some have said that this means ‘obedience’, on account of the Prophet (s) saying, ‘Wherever the [expression] qunūt [‘submission’], appears in the Qur’ān, it denotes obedience’, as reported by Ahmad [b. Hanbal] and others; it is also said to mean ‘in silence’ [sākitīn], on the basis of a hadīth of Zayd b. Arqam, in which he said, ‘We used to speak to each other sometimes during prayer, but when this was revealed, we were commanded to be silent and were forbidden to talk’, as reported by the two Shaykhs [Bukhārī and Muslim].

Sahih al-Bukhari:

Book 6 (page 54), Chapter 42, Hadith # 58):

‘And stand before Allah with obedience (and not to speak to others during the prayer),’ – Quran 2:238

58. Narrated Zaid bin Arqam: We used to speak while in prayer. One of us used to speak to his brother (while in prayer) about his need, till the Verse was revealed:-

‘Guard strictly the (five obligatory) prayers, especially the middle (the Best) (‘Asr) Prayer and stand before Allah with obedience (and not to speak to others during the prayers*).’ Then we were ordered not to speak in prayers.

Characters of Ibadu Ar Rahman (servants of the Most Merciful)

And the servants of the Most Merciful are those who walk upon the earth easily, and when the ignorant address them [harshly], they say [words of] peace,
And those who spend [part of] the night to their Lord prostrating and standing [in prayer]
And those who say, "Our Lord, avert from us the punishment of Hell. Indeed, its punishment is ever adhering;
Indeed, it is evil as a settlement and residence."
And [they are] those who, when they spend, do so not excessively or sparingly but are ever, between that, [justly] moderate
And those who do not invoke with Allah another deity or kill the soul which Allah has forbidden [to be killed], except by right, and do not commit unlawful sexual intercourse. And whoever should do that will meet a penalty.
Multiplied for him is the punishment on the Day of Resurrection, and he will abide therein humiliated -
Except for those who repent, believe and do righteous work. For them Allah will replace their evil deeds with good. And ever is Allah Forgiving and Merciful.
And he who repents and does righteousness does indeed turn to Allah with [accepted] repentance.
And [they are] those who do not testify to falsehood, and when they pass near ill speech, they pass by with dignity.
And those who, when reminded of the verses of their Lord, do not fall upon them deaf and blind.
And those who say, "Our Lord, grant us from among our wives and offspring comfort to our eyes and make us an example for the righteous."
Those will be awarded the Chamber for what they patiently endured, and they will be received therein with greetings and [words of] peace.
Abiding eternally therein. Good is the settlement and residence.
Source: Surat Al Furqan 25:63-76

You should be early

Insha Allah Be early to get more rewards :)
Narrated Abu Huraira:
The Prophet said, "On every Friday the angels take heir stand at every gate of the mosques to write the names of the people chronologically (i.e. according to the time of their arrival for the Friday prayer and when the Imam sits (on the pulpit) they fold up their scrolls and get ready to listen to the sermon."
Bukhari,Volume 4, Book 54, Number 433

The True Meaning Of Knowledge

The Preoccupation of Some Scholars With The Worldly Life and Their Amazament At Their Own Knowledge

Ibn al-Jawzi said:
“I saw most of the scholars preoccuppied with the outer appearance of knowledge, rather than the understanding of its reality. For example:

a) The recitor of the Qur’an is busy with the different modes of recitation, eager to learn the strange and rare ones. They do this thinking that the purpose of the Qur’an is to simply recite it, forgetting about the Greatness of the One whose Speech it is, and the warnings and threats contained in it. Sometimes, they might even think that mere memorization of the Qur’an will protect them from these warnings, so, you see such people being lax in regards to certain sins! If they truly understood, they would know that the proof against him is greater than it is against the one who has not recited as much as him!

…and most people are like this, thinking that knowledge is like a production factory! These people do not understand the meaning of knowledge. Knowledge is not simply the outer appearance and speech. Rather, what is desired by it is to understand the intended meanings contained therein. This is what implants submissiveness and fear!”
Ibn Al-Qayyim ['Sayd al-Khatir'; p. 384]

Three people on the valley

It is reported that ‘Abdullâh b. Mas’ûd – Allâh be pleased with him – said:

The example of the believer, the unbeliever and the hypocrite is that of three people who arrived at a valley. One of them descended and passed through to the other side. One of them descended until he reached half way, when the third man on the edge of the valley called to him, “Woe to you, where are you going? You will die. Come back.” The man who made it to the other side called to him, “Come and be saved.” So [the man in the middle of the valley] kept looking back and forth at the two [on each side of the valley], when a flood came into the valley and drowned him. The man who passed through to the other side is the believer; the one who drowned is the munâfiq (hypocrite)-

[The Hypocrites] sway between this and that, neither [fully] with the believers nor with the unbelievers.
Quran 4:143

And the one who remained at the edge of the valley [not able to escape the flood and pass] is the kâfir (unbeliever).

Ibn Abî Hâtim, Al-Tafsîr article 6144.

 

Allah’s Eternal Pleasure and Favour

The Prophet (sal Allahu alaihi wa sallam) said, “Allah will say to the inhabitants of Paradise: O inhabitants of Paradise! They will say: O our Lord, we present ourselves and are at Your pleasure, and goodness rests in Your hands. Then He will say: Are you content? And they will say: And how should we not be content, O Lord, when You have given to us that which You have given to no one else of Your creation? Then He will say: Would you not like Me to give you something better than that? And they will say: O Lord and what thing is better than that? And He will say: I shall cause My favour (pleasure) to descend upon you and thereafter shall never be displeased with you.”
[Sahih Al-Bukhari and Muslim]
Commentary:
The best thing that the people of Paradise will be given is the eternal pleasure (and favour) of Allah and to see His Holy and Noble Face (as we covered in HaD-149) where the Prophet (sal Allahu alaihi wa sallam) has said: “When the people of Paradise enter Paradise, Allah will say, ‘do you want anything more?’ They will say, ‘Have You not brightened our faces, admitted us to Paradise and saved us from Hell?’ Then the veil will be lifted and they will not have seen anything more dear to them than looking upon their Lord, may He be glorified and exalted.” [Sahih Muslim]
Allah says (interpretation of the meaning):
Say: “Shall I inform you of things far better than those? For Al-Muttaqûn (the pious) there are Gardens (Paradise) with their Lord, underneath which rivers flow. Therein (is their) eternal (home) and Azwâjun Mutahharatun (purified mates or wives) [i.e. they will have no menses, urine, or stool, etc.], And Allah will be pleased with them. And Allah is All-Seer of the (His) slaves”.
Those who say: “Our Lord! We have indeed believed, so forgive us our sins and save us from the punishment of the Fire.”
(They are) those who are patient ones, those who are true (in Faith, words, and deeds), and obedient with sincere devotion in worship to Allah. Those who spend [give the Zakât and alms in the Way of Allah] and those who pray and beg Allah’s Pardon in the last hours of the night.
[Aali-Imran 3:15-17]
We ask Allah to be pleased with us this life and the next.
And Allah knows best!

Reflect yourself first.....................

It is something common that we try to say to others to do


such and such thing but on the next minute we will be doing 


that which we said not to do to others.....


O you who have believed, why do you say what you do not do?
Great is hatred in the sight of Allah that you say what you do not do.61:2-3

And the punishment for it is explained in the hadees

Narrated Abu Wail:
Somebody said to Usama, "Will you go to so-and-so (i.e. 'Uthman) and talk to him (i.e. advise him regarding ruling the country)?" He said, "You see that I don't talk to him. Really I talk to (advise) him secretly without opening a gate (of affliction), for neither do I want to be the first to open it (i.e. rebellion), nor will I say to a man who is my ruler that he is the best of all the people after I have heard something from Allah s Apostle ." They said, What have you heard him saying? He said, "I have heard him saying, "A man will be brought on the Day of Resurrection and thrown in the (Hell) Fire, so that his intestines will come out, and he will go around like a donkey goes around a millstone. The people of (Hell) Fire will gather around him and say: O so-and-so! What is wrong with you? Didn't you use to order us to do good deeds and forbid us to do bad deeds? He will reply: Yes, I used to order you to do good deeds, but I did not do them myself, and I used to forbid you to do bad deeds, yet I used to do them myself."
Bukhari, Volume 4, Book 54, Number 489

Subhana Allah......Do the things as neatly as u can in Islam and then In shaa Allah say to others ........ This a reminder for me first and then to all my brothers and sisters......
May Allah help us all to practice what we learn and then say it to others.....Ameen

Ten Things We Waste

1. Our Knowledge: Wasted by not taking action with it

2. Our Actions: Wasted by committing them without sincerity.

3. Our Wealth: Wasted by using on things that will not bring us ajr (reward from Allah). We waste our money, our status, our authority, on things which have no benefit in this life or in akhirah (hereafter).

4. Our Hearts: Wasted because they are empty from the love of Allah, and the feeling of longing to go to Him, and a feeling of peace and contentment. In it's place, our hearts are filled with something or someone else.

5. Our Bodies: Wasted because we don't use them in ibadah (worship) and service of Allah.

6. Our Love: Our emotional love is misdirected, not towards Allah, but towards something/someone else.

7. Our Time: Wasted, not used properly, to compensate for that which has passed, by doing what is righteous to make up for past deeds.

8. Our Intellect: Wasted on things that are not beneficial, that are detrimental to society and the individual, not in contemplation or reflection.

9. Our Service: Wasted in service of someone who will not bring us closer to Allah, or benefit in dunyaa.

10. Our Dhikr (Remembrence of Allah): Wasted, because it does not effect us or our hearts.

based on a lesson of Imam Ibn Qayyim al-Jawziyyah

,,,,,,

O Ibadi

On the authority of Abu Dharr al-Ghifari (may Allah be pleased with him) from the Prophet (PBUH) is that among the sayings he relates from his Lord (may He be glorified) is that He said:
O My servants, I have forbidden oppression for Myself and have made it forbidden amongst you, so do not oppress one another.
O My servants, all of you are astray except for those I have guided, so seek guidance of Me and I shall guide you,
O My servants, all of you are hungry except for those I have fed, so seek food of Me and I shall feed you.
O My servants, all of you are naked except for those I have clothed, so seek clothing of Me and I shall clothe you.
O My servants, you sin by night and by day, and I forgive all sins, so seek forgiveness of Me and I shall forgive you.
O My servants, you will not attain harming Me so as to harm Me, and will not attain benefitting Me so as to benefit Me.
O My servants, were the first of you and the last of you, the human of you and the jinn of you to be as pious as the most pious heart of any one man of you, that would not increase My kingdom in anything.
O My servants, were the first of you and the last of you, the human of you and the jinn of you to be as wicked as the most wicked heart of any one man of you, that would not decrease My kingdom in anything.
O My servants, were the first of you and the last of you, the human of you and the jinn of you to rise up in one place and make a request of Me, and were I to give everyone what he requested, that would not decrease what I have, any more that a needle decreases the sea if put into it.
O My servants, it is but your deeds that I reckon up for you and then recompense you for, so let him finds good praise Allah and let him who finds other that blame no one but himself.
Hadith Qudsi.......It was related by Muslim (also by at-Tirmidhi and Ibn Majah).

,

THE WORD OF ALLAH

"And there are amongst them, the unlettered ones who do not know the Book, but vain desires." (2 :71)

The Holy Qur'an says:
"The likeness of those who are entrusted with the Law of Moses, yet apply it not, is as the likeness of the ass carrying books." (62: 5)

Abu Darda' (Allah be pleased with him) reported that we were in the company of the Holy Prophet (peace and blessings of Allah be upon him). He (the Holy Prophet) looked towards the sky and mentioned a matter saying: "That will be at the time when knowledge departs." Ziad b. Labid Ansari (Allah be pleased with him) asked, "How can knowledge part when we recite the Qur'an and teach it to our children and they will teach it to their children up till the Day of Resurrection?" He (the Holy Prophet) replied, "I am astonished at you, Ziad. I thought you were the most learned man in Medina. Do not these Jews and Christians read the Torah and the Injil (Bible) without knowing a thing about their contents?"" Tirmidhi transmitted it, saying this is a hasan gharib hadith.

'Aisha (Allah be pleased with her) reported that when the following Verse was revealed to the Messenger of Allah (peace and blessings of Allah be upon him) :

"Lo! in the creation of the heavens and the earth, and the difference of night and day, and the ships which run upon the sea with that which is of use to men, and the water which Allah sendeth down from the sky, thereby reviving the earth after its death, and dispersing all kinds of beasts therein, and (in) the ordinance of
the winds, and the clouds obedient between heaven and earth: are signs (of Allah's Sovereignty) for a people who have sense." (2 : 164)

he (the Holy Prophet) said: There is a destruction for a person who recited this Verse but did not ponder over it. Ibn Hibban transmitted it.

Source: The Excellent Qualities of the Holy Quran,Imam Muhammed Bin Abdul Wahab

Good never brings forth but good

Narrated Abu Sa'id Al-Khudri:
Allah's Apostle said, "The thing I am afraid of most for your sake, is the worldly blessings which Allah will bring forth to you." It was said, "What are the blessings of this world?" The Prophet said, "The pleasures of the world." A man said, "Can the good bring forth evil?" The Prophet kept quiet for a while till we thought that he was being inspired divinely. Then he started removing the sweat from his forehead and said," Where is the questioner?" That man said, "I (am present)." Abu Sa'id added: We thanked the man when the result (of his question) was such. The Prophet said, "Good never brings forth but good. This wealth (of the world) is (like) green and sweet (fruit), and all the vegetation which grows on the bank of a stream either kills or nearly kills the animal that eats too much of it, except the animal that eats the Khadira (a kind of vegetation). Such an animal eats till its stomach is full and then it faces the sun and starts ruminating and then it passes out dung and urine and goes to eat again. This worldly wealth is (like) sweet (fruit), and if a person earns it (the wealth) in a legal way and spends it properly, then it is an excellent helper, and whoever earns it in an illegal way, he will be like the one who eats but is never satisfied."
Bukhari,Volume 8, Book 76, Number 435

Time

Hadith Kudsi
Abu Huraira reported Allah's Messenger (may peace be upon him) as saying: Allah, the Exalted and Glorious, said: The son of Adam displeases Me by abusing Dahr (time), whereas I am Dahr--I alternate the night and the day.
Sahih Muslim, Book 27, Number 5581 (Also in Sahih Bukhari)

Commentary:

Other versions of the Hadith are as follows:

“Do not inveigh against time (al-dahr), for Allah is time”

“Let not any one of you say, ‘Woe to time,’ for Allah is time”

“Allah says, ‘The sons of Adam offend Me and say, Woe to time, but they should not say Woe to time. I am time, I alternate the night and the day, and if I willed, I could seize them both.’”

The word used in the Hadith is dahr which means: time, vicissitudes of time.

With regard to the meaning of the Hadith, Imam al-Nawawi (may Allah have mercy upon him) said: “They said: this is a metaphor, because the Arabs used to inveigh against time when disasters such as death, old age, loss of money, etc., happened. They would say, ‘Woe to time’ and other phrases cursing or inveighing against time. So the Prophet (sal Allahu alaihi wa sallam) said: ‘Do not inveigh against time for Allah is time’, i.e., do not inveigh against the One Who brings about those disasters, for that will be directed towards Allah, for He is the One Who causes them to happen. Time (al-dahr) means al-zamaan (time) which cannot do anything in and of itself, for it is just one of the things that have been created by Allah.

The meaning of the phrase “for Allah is time” means that He is the One Who causes those events and accidents to happen, and He is the Creator of all that happens. And Allah knows best. [Sharh Muslim]

It should be noted that “time” (al-dahr) is not one of the Names of Allah; it is attributed to Allah in the sense that He created it and is controlling it, i.e., He is the Creator of time. Some phrases in the same Hadith also indicate this, as when He says, “It is in My Hand, I alternate the night and the day.” The One Who alternates and the thing which is alternated cannot be one and the same; there is the One Who alternates – i.e., Allah – and the thing which is alternated – i.e., time, which Allah controls as and when He wills. [Fataawa al-‘Aqeedah by Shaykh Ibn ‘Uthaymeen]

Al-Haafiz Ibn Katheer (may Allah have mercy upon him) said, in his Tafseer of the aayah (interpretation of the meaning):

“And they say: “There is nothing but our life of this world, we die and we live and nothing destroys us except Ad?Dahr (time)” [al-Jaathiyah 45:24]

Al-Shaafa’i, Abu ‘Ubaydah and others said, in their commentary on the Hadith of the Prophet (sal Allahu alaihi wa sallam), “Do not inveigh against time for Allah is time” – During the Jaahiliyyah, if some difficulty, trial or disaster befell them, the Arabs would say ‘Woe to time’, attributing those events to time and inveighing against it. But the One Who brought those events to pass is Allah, so it was as if they were inveighing against Allah, may He be glorified, because in fact He was the One Who caused those things to happen. So it was forbidden to inveigh against time in this manner, because Allah is Time, i.e., He is the One Who is controlling it, but the Arabs were attributing those events to Time. This is the best of the comments made in the Tafseer of this Hadith, and this is what is meant. And Allah knows best. [Tafseer Ibn Katheer]

Shaykh Ibn ‘Uthaymeen (may Allah have mercy upon him) was asked about the ruling on inveighing against time. He replied:

Inveighing against time may be divided into three categories:

1. Where the intention is to convey information without blaming or condemning. This is permissible, such as when a person remarks, “We are suffering from the heat (or the cold) today” and the like, because deeds are judged according to their intentions, and in this case a person is merely describing what is happening without expressing discontent.

2. Where a person inveighs against time as the cause of events, as if by inveighing against it he means that time is what causes things to alternate between good and bad. This is shirk akbar (major form of shirk) because when a person attributes events to something other than Allah, this means that he believes that there is another creator alongside Allah.

3. Where a person inveighs against time but believes that the One who causes things to happen is Allah, but he inveighs against time because of the bad things that happened. This is haram because it is contrary to the sabr (patience) that is required, but it is not kufr because the person does not inveigh directly against Allah. If he were to inveigh directly against Allah, he would be a kaafir. [Fataawaa al-‘Aqeedah]

Other reprehensible expressions which people utter include cursing the hour or the day on which a certain bad thing happened, and so on. This is a sin because it is cursing and improper speech, and because this is cursing something which does not deserve to be cursed.

What has the hour or the day done wrong? Nothing apart from the fact that the events happened then, but they are only created things which have no control over anything and cannot be held to blame. If a person inveighs against time, this reflects on the Creator of time. The Muslim should be above speaking in such a foolish and improper manner.And Allah is the One Whose help we seek.

And Allah knows best!