Author Unknown

La illahah illalah (there is no God but Allah) – renewal of faith

Assalaamu Álaykum (Peace be upon you) – by way of greetings

Wa alaykumus salaam (peace be upon you) – in reply to the greetings

Asalamu Alaikum Waramatullahi Wabarakatuh (Peace and mercy and blessings of Allah be upon you) – greetings that has 30 units of hasanat (rewards)

Bismillah (in the name of Allah) – before making a beginning

Jazakallah (may Allah reward you) – for expression of thanks

JazakAllahu khair (May Allah reward you for the good) – for expression of thanks

BarakAllahu feekum (May Allah bless you) – when responding to someone’s thanks

Fi Amanullah (may Allah protect you) – by way of saying good-bye

Subhaanallah (glory be to Allah) – for praising something

Insha Allah (if Allah wishes) – for expressing a desire to do something

Astaghfirullah (I beg Allah for forgiveness) – repenting for sins before Allah

Maa shaa Allah (as Allah has willed) – for expressing appreciation of something good

Alhamdulillah (praise be to Allah) – for showing gratitude to Allah after success or even after completing anything

Yaa Allah (Oh Allah) – when in pain or distress, calling upon Allah and none else

SubhanAllah (Glory be to Allah) – say when dismayed or shocked by something; glorifying Allah when see His creations

Aameen (may it be so) – the end of a Dua or prayer

Salahlahu Alaihi wa salaam (peace be upon him) – whenever say the name of Muhammad

Alaihi salaam (peace be upon him) – whenever say the name of a prophet

RadiaAllahu Anha (May Allah be pleased with him/her) – whenever say name of sahabi

RadiaAllahu Anhum (May Allah be pleased with them) – plural

Rahimullah (May Allah have mercy on him/her)

Innaa lillaahi wa innaa ilayhi raaji’oon (to Allah we belong and to Him is our return) – this is uttered as an expression of sympathy of the news ofsome loss or some one’s death

La hawla wala quwata illah billah (There is no strength nor power except Allah)

SubhanAllahi azim wa bihamdi (Glory be to Allah most Great and Worthy of Praise) – whoever says this Allah will build a palace for them in jannah

When someone else sneezes say: YUR-HAMOK-ALLAH (May Allah have mercy on you)

When repenting a sin say: USTUGH-FER-ALLAH (Allah forgive me)

When giving to charity say: FI-SUBI-LILLAH (For the sake of Allah)

When having love for someone say: LIHUB-ALLAH (I love you for the sake of Allah)

When getting married say: UMMUN-TO-BILLAH (May Allah Bless you with goodness)

When parting from someone say: FI-UMMAN-ALLAH (May Allah protect you)

When a problem appears say: TAWAK-KALTO-UL-ALLAH (I put my trust in Allah)

When unpleasantness occurs say: NA-UZO-BILLAH (Allah protect us)

When pleasantness occurs say: FATA-BARRUK-ALLAH. (May Allah bless you)

When participating in prayer say: AHMEEN (May it be so; May Allah accept the supplication)


Some Reprehensible Terms

Dr. Saalih ibn Ghaanim al-Sadlaan

Words of Remebrance and Words of Reminder

© 1998 Al-Basheer Publications and Translations

The statement, “My soul has become evil.”

For one to say, “The people have been destroyed.” If one says that, then he himself is ruined.

The statement, ‘Whatever Allah wills and whatever so and so wills.” Instead, one should say, “Whatever Allah wills and then whatever so and so wills.” Similarly, one should not say, “if it were not for Allah and so and so.” Instead, one should say, “if it were not for Allah and then so and so.”

The statement, “If I were to do that, I would be a Jew, Christian or free of Islam.”

It is forbidden to say to a Muslim, “O disbeliever.”

It is forbidden to say to a hypocrite, “O sir,” or “O leader”.

It is forbidden for a woman to describe to her husband or to any other man the beauty of another woman’s body.

It is reprehensible to speak too much and at length without restricting oneself to what is beneficial and useful.

It is reprehensible to ask common folk difficult questions and get them involved in such discussions with the purpose of making them confused and doubtful.

It is not allowed to say that so and so is from the people of Paradise or that so and so is from the people of Hell. Similarly, it is not allowed to say, “May Allah not forgive you,” and so forth. Allah has said, “Do not claim purity for yourselves, He knows best who is God-fearing” (al-Najm 32).

The statement, “O frustration of time.”



Sahih Al-Bukhari Hadith 4.635. Narrated by Abu Huraira: The Prophet said, “Solomon (the son of) David said, ‘Tonight I will sleep with seventy ladies each of whom will conceive a child who will be a knight fighting for Allah’s cause.’ His companion said, ‘If Allah will.’ But Solomon did not say so; therefore none of those women got pregnant except one who gave birth to a half child.” The Prophet further said, “If the Prophet Solomon had said it (i.e. ‘If Allah will’) he would have begotten children who would have fought in Allah’s cause.” Shuaib and Ibn Abi Az-Zinad said, “Ninety (women) is more correct (than seventy).”

Sahih Al-Bukhari Hadith 7.169. Narrated by Abu Huraira: (The Prophet) Solomon son of (the Prophet) David said, “Tonight I will go round (i.e. have sexual relations with) one hundred women (my wives) everyone of whom will deliver a male child who will fight in Allah’s Cause.” On that an Angel said to him, “Say: ‘If Allah will.’ ” But Solomon did not say it and forgot to say it. Then he had sexual relations with them but none of them delivered any child except one who delivered a half person. The Prophet said, “If Solomon had said: ‘If Allah will,’ Allah would have fulfilled his (above) desire and that saying would have made him more hopeful.”



Sahih Muslim Hadith 6441. Narrated by Abu Hurayrah: Allah’s Apostle (saws) said: A strong believer is better and is more lovable to Allah than a weak believer, and there is good in everyone, (but) cherish that which gives you benefit (in the Hereafter) and seek help from Allah and do not lose heart, and if anything (in the form of trouble) comes to you, don’t say: “If I had not done that, it would not have happened so and so”, but say: “Allah did that what He had ordained to do”, and your “if” opens the gate for Satan.



Quoted from Abu Bakr (raa): “He who enters the grave without provisions (good deeds), has, as if, he started swimming across the ocean without a vessel.”

Quoted from ‘Omar (raa): “Worldly honor is derived from riches and the honor of the Hereafter is derived from the performance of good deeds.”

Quoted from Uthman (raa): “Absorption in worldly affairs breeds darkness in the heart, and absorption in the affairs of the next world enkindles light in the heart.”

Quoted from ‘Ali (raa): “He who seeks knowledge of religion (Islaam), Paradise seeks him, and he who seeks deeds of vice, Hell seeks him.”


Quoted from Abu Bakr (raa): “There are three things that cannot be acquired by means of three other things: riches by means of desire, youth by means of khejab (dye of beard) and health by means of medicine.”

Quoted from ‘Umar (raa): “To maintain nice relations with the people is half of intelligence, nice questioning is half of knowledge, and nice domestic arrangements is half of the management of livelihood.”

Quoted from Uthman (raa): “Allaah the Exalted loves him who forgoes worldly life, the Angels love him who rejects the vices, and the Muslims love him who gives up greediness in respect of the Muslims.”

Quoted from ‘Ali (raa): “Be a good man to Allaah and a bad man to yourself (desires); and be one of the commoners among the people.”

Quoted from ‘Ali (raa): “Give alms to anybody you like and become his master, beg from anybody you wish and become his captive, and you may remain self-dependent if you like so that you may be an equal to others.”

Quoted from Ibn Mas’ood (raa): “A great many people proceed towards evils on account of receipt of blessings, many people are ruined by praise, and many a man is deceived by Allah’s protection (in concealing vices).”

Quoted from Ibn Mas’ood (raa): “Perform well those (things) that have been made compulsory for you, you will then be amongst the distinguished devotees. Refrain from those (things) that have been prohibited, you will then be amongst the distinguished pious men. Be content with those things that are allotted to you by Allaah, you will then be amongst the richest.”

Quoted from Ibn ‘Abbaas (raa): He was asked, “Which of the days is the best?” He replied, “The day of congregation (Jumu’ah).” He was again asked, “Which of the months is the best?” He replied, “The month of Ramadaan.” He was again asked, “Which of the deeds is the best?” He replied, “To punctually establish the five daily prayers.”

Quoted from Al-Hasan Al-Basri : “He who has no manners has no knowledge; he who has no patience has no Deen, and he who has no piety has no nearness to Allaah for him.”

Quoted from Ibraheem An-Nakha’ee: “Those who were destroyed in the past, were surely destroyed because of three bad habits: Wasting time in useless talks, excessive eating, and excessive sleeping.”

Quoted from Maalik ibn Dinar: “Rectify three things by three other things till you become amongst the faithful (mu`min): Pride by modesty, greed by contentment in a little, and envy by listening to advice.”


Quoted from ‘Omar (raa): “There are four types of oceans. Passions are the ocean of sins, the self (nafs) is the ocean of lust, death is the ocean of life, and the grave is the ocean of distress.”

Quoted from ‘Omar (raa): “There are four things with which Allaah is pleased – the external side of them is blessing and the inner side of them is compulsion. It is a blessing to associate with the pious servants (salihoon) of Allaah, but it is a compulsion to follow them (in deeds). It is a blessing to recite the Qur`aan, but it is compulsory to act according to it. It is a blessing to visit a grave, but it is a compulsion to make provisions for it. It is a blessing to take care of the sick, but it is a compulsion to take a lesson from it.”

Quoted from ‘Omar (raa): “By Allaah! Whenever I endure any adversity I gain four blessings of Allaah in exchange. The first of them is, when the adversity is not caused by my sin (virtue is earned). The second, when the adversity is not greater than my sin (virtue is earned). The third, when I am not deprived of contentment (virtue is earned). And the fourth, I hope for virtues thereby.”

Quoted from Uthman (raa): “I have got the taste of worship (‘ibadat) in four things – firstly in the discharge of the compulsory duties (faraid) prescribed by Allaah; secondly in abstaining from the things forbidden (haram) by Allaah; thirdly in enjoining performance of good deeds in the hope of earning virtues; and fourthly in prohibiting evil deeds in fear of the curse of Allaah.”

Quoted from ‘Ali (raa): “Whoever desires Paradise, proceeds towards goodness; whoever fears Hell, refrains from the impulses of passions; whoever believes firmly in death, detests worldly life; and whoever recognizes the worldly life, the trials and tribulations (of life) become slight for him.”

Quoted from ‘Ali (raa): “Both religion and the world will exist so long as four things continue to exist – so long as the rich will not be miserly in spending in the path of Allaah; so long as the learned will perform deeds in accordance with the knowledge acquired; so long as the ignorant will not display obstinacy and pride in what they do not know; and so long as the poor will not sell their Hereafter in exchange for the worldly life.”

Quoted from ‘Ali (raa): “Four things are exceedingly difficult – to forgive while angry, to give alms during want, to abstain from sins in solitude, and to speak the truth before the person from whom may come fear or favor.”

Quoted from Ibn Mas’ood (raa): “Four things produce darkness in the heart – to take excess meals recklessly, to bear company with the oppressors, to forget past sins, and to keep lofty desire. And four things produce light in the heart – to keep the stomach hungry for fear of sins, to keep company with the righteous (salihoon), to remember the past sins, and to curtail desires.”

Quoted from ‘Abdullaah ibn al-Mubaarak (rahimahullaah) – amongst the four essential advices derived from ahadeeth: “DO NOT ACQUIRE KNOWLEDGE THAT DOES NOT BENEFIT YOU.”


Quoted from ‘Omar (raa): “I looked at all friends and did not find a better friend than safeguarding the tongue. I thought about all the dresses but did not find a better dress than piety. I thought about all sorts of wealth but did not find a better wealth than contentment in a little. I thought of all sorts of good deeds but did not find a better deed than offering good advice. I looked at all types of sustenance but did not find a better sustenance than patience.”

Quoted from Uthman (raa): “Five are the marks of Allaah-fearing people. They do not associate with people other than those with whom they can maintain terms on a religious basis; they restrain their private parts and their tongues; when they make any large temporal gain, they take it as a curse, and when they gain even a little piety, they consider it precious; they do not eat to their full even of what is permitted for fear that anything forbidden might be mixed with it, they consider all people pious and pardoned, but consider themselves as sinners.”

Quoted from ‘Ali (raa): “Had there not been five bad qualities, all the people would have been righteous. Contentment with ignorance; love for worldly life; miserliness inspite of much wealth; ostentation in (good) deeds; and pride in their own intelligence.”

Quoted from ‘Abdullaah ibn ‘Amr ibn Al-Aas (raa): “Whoever does five things is fortunate in this world and in the Hereafter. Reciting Laa ilaaha illallaah Muhammadur-Rasoolullaah; Inna lillaahi wa inaa ilaihi raaji’oon when any mishap befalls them; saying laa hawla wa laa quwwata illa billaahil ‘azeem – alhumdulillaahi rabbil alameen when any gift is bestowed upon them; saying bismillaahir-rahmaanir-raheem when beginning any work; and saying astaghfirullaahil ‘azeem wa atoobu ilaihi when any sin is noticed.”

Quoted from Sufyaan ath-Thawree (rahimahullaah) – “None in this age will amass wealth except those having five traits of character. High hopes; abnormal greediness; excessive miserliness, lack of fearing Allaah; and forgetfulness of the coming world.”



Commentary on the Basmala by Imam at-Tabari Mp>Bi_smi_Llaahi_r_Rah.maani_r_Rah.eem

(This verse, named Basmala, is the first verse in the Qur’aan. It is usually integrated with the first soorah, but, according to the view adopted by At-Tabaree, it is independent.)

B.1. Commentary of “bi_smi_llaah” = “By the name of Allaah” or “In the Name of Allaah.”

1.1 The use of the formula “In the name of Allaah” (1).

Truly, God, Whose invocation is Exalted and whose Names are sanctified, educated His Prophet Muhammad – Blessings and Peace be upon him – by teaching him to to precede all his acts by mentioning His Most Beautiful Names. God wanted that this education and teaching be a norm (sunnah) to which all creatures would conform in beginning of their speeches, writings and all other acts. Moreover, saying “bi_smi_Llaah” is sufficient to mean “I begin such-and-such act in the Name of Allaah” because the particle “bi” (which means by, in) implicitly requires that an act follows (the act that begins “by” the mention of Allaah’s Name).

1.2. Meaning of this formula – Explanation of the words “bi_smi”.

When someone makes intention to recite (or to read) a soorah from the Qur’aan, he will say “bi_smi_Llaahi_r_Rah.maani_r_Rah.eem” wanting to say with these words: “I read in the Name of Allaah…” and, also, if he gets up or sits down or whatever he does, he will begin his act by saying these words and that will always mean: “I do this act in the Name of Allaah.”

But why say “In the Name of Allaah” in this sense when we know that, for example, every reader of the Divine Book does not read it except with the help and providential support of God; and that every person who acts does not act except by Him (i.e. His permission and His will).

If that is the case, why not simply say “By Allaah” (bi_Llaah) which would apparently be more clear than “By (in) the Name of Allaah” which allows assuming that that the act is done “by other than Allaah?” (2)

In reality, the formula “In the Name of Allaah” means “I begin _by mentioning_ Allah before everything”, giving to the word “ism”, which usually means “name”, the meaning of “tasmiya” (3) which signifies “the act of mentioning.” For example, to begin the Qur’aanic recitation by saying “in the Name of Allaah…” means: “I begin my reading by mentioning Allaah.” In the beginning of the Revelation, angel Jibreel had ordered the Prophets to say “in the Name of Allaah, the Most Beneficent, the Most Merciful” and according to Ibn `Abbaas this meant: “Read (or recite), by _invoking_ Allaah, your Lord, (and) get up and sit down by _invoking_ Allaah.”



By Shaykh Saalih al-Uthaimeen

Taken from “Fataawa al-Aqeedah Shaykh Uthaimeen”

Translated by Tawfeeq aboo Zaynab

Produced by Daarul Hadeeth wal Athar


Question: What is the ruling of greeting a non-Muslim?

Answer: The initiation of the salaams to the non-Muslim is Muharram (forbidden) and impermissible. The Prophet (sallallaahuAalaihiWassallam) said: “Don’t initiate the Salaam’s (the greeting) with the Jews and the Christians first and when you meet them on the road, force them to go to the narrowest part of it” [Reported by Muslim from the Hadeeth of abee Hurayrah]

But if they greet you then it is incumbent upon you to return the greeting to them in general (based on) the statement of Allaah Ta’la

When you are greeted with a greeting, greet in return with what is better than it, Or (at least) return it equally.Suratun-nisa: 86

And the Jews use to greet the Prophet (sallallaahuAalaihiWassallam) saying “May As-saam be upon you O Muhammad” (i.e.) meaning death, (they were actually) invoking death upon Rasoolilaah –(sallallaahuAalaihiWassallam), therefore the Prophet said,surely the Jews say death be upon you, so if they greet you with that then say you all, “wa ‘alaykum” (i.e. to you).

And concerning his (saying) “to you” it is evident that if they were to say explicity “As-salaamu Alaykum” then, to them is the returning of the greeting(from us); just as they say (to us), we say the same to them.

And some of the people of knowledge said concerning this issue, If indeed the Jews, Christians and other than them from the non-Muslims say the greeting clearly (then) it is permissible for us to say “Alaykumus-salaaam”.

And it is also not permissible to initiate with greeting [to them] like “Ahlan WA Sahlan” (i.e. welcome) or that which resembles it, since it indicates that one is honoring them and aggrandizing them. But if they say to us the above greeting then indeed we return the same greeting which they said to us, since Islaam came with justice and (we) give everyone their just right.

And it is known that the Muslims have a high status and position with Allaah, therefore it not necessary to lower ourselves to other than the Muslims by initiating the greeting to them with the Salaams, so we say in conclusion concerning the answer, It is not permissible to initiate the Salaams to a non-muslim since the Prophet (sallallaahuAalaihiWassallam) forbade us from that, and in this there is a form of degradation of the Muslims. When initiating [the Salaams] it enhances power of the non-muslim whereas the muslim has a higher [position than the non-muslim] with Allaah the almighty therefore it is not necessary to degrade oneself in this affair.

As for when they give us the Salaams then we return the similar greeting to them. Also it is not permissible to initiate with them the greeting the likes of “Ahlan wa sahlan wa marhaban” [welcoming them] and that which is similar to that.


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