ibnu mas'ud said that they used to learnt 10 verses of the qur'an and will never proceed until they learnt everthing from it. The qur'an deserve more to be read than recited, both have their own credits of giving guidance to human.i have read in a blog, an article posted there from i luv islam: al-qur'an as the benchmark.
The secondary needs of human nature is his self-esteem, he will struggle to fulfill his self-esteem. Thus, he will always has the desire to improve or I can also say perfection. As so, he must have a point of reference or destination that he is directed to. Most people taking famous person, celebrities or the riches to be their final destination. The weakness behind this is that they are humans and open to mistake. A blind people being guided by a blind people.
The limited ability of human senses has placed a huge wall that has also limits the knowledge. This is because the door to knowledge is the senses. As such, human can only make reasoning suitable to this limited knowledge. This is where the book of Allah helps, providing enough information for human to guide themselves. If a machine is created, for sure the engineer know every bits of his creation. He then, will provide manual so that the machine can function at it top performance at the hand of the customers. This is also in fact apply to us.

two different version, from 2 different people, and two different languages.

dua rukun diterimanya amal (dari lembaran kitab pemberian ustaz Emraan- entah apa name kitab ni lupa lak nk tanya, penulis pun xtau)

1. keikhlasan dan lurusnya niat
2.selari dengan sunnah dan syariat

rukun pertama merupakan batin, rukun kedua pula zhohir.

keterangan rukun pertama:
rasulullah saw bersabda ; " sesungguhnnya amal2 itu (dinilai) dgn niatnya" (fat-ful bari:1/15, no.1). Hadith ini menyatakan niat sebagai kayu ukur batin.

rukun kedua, Rasulullah saw bersabda," barang siapa yg melakukan sesuatu amalan bukan atas perintahku. maka ia tertolak." (h,r Muslim 3/1343, no.1718).
Ini pula tolak ukur lahir.

وَمَن يُسْلِمْ وَجْهَهُ إِلَى اللَّهِ وَهُوَ مُحْسِنٌ فَقَدِ اسْتَمْسَكَ بِالْعُرْوَةِ الْوُثْقَى وَإِلَى اللَّهِ عَـقِبَةُ الاٌّمُورِ

Di dalam Al-qur'an "dan barangsiapa yg menyerahkn dirinya kpd Allah, sedang dia orng yg berbuat kebaikan, maka sesungguhnya ia telah berpegang pd buhul tali yg kukuh" (luqman:22)

keterangan ayat: yg dimaksudkn menyerah diri kepada Allah adalah mengikhlaskn niat dan amal semata2 kerana Allah.
sedangkn ihsan dalam amal ialah mengikuti sunnah rasulullah.

Extracted From Tafsir Ibnu Kathir
chapter: al-Baqarah: The Hopes of the People of the Book

وَقَالُواْ لَن يَدْخُلَ الْجَنَّةَ إِلاَّ مَن كَانَ هُودًا أَوْ نَصَـرَى تِلْكَ أَمَانِيُّهُمْ قُلْ هَاتُواْ بُرْهَـنَكُمْ إِن كُنتُمْ صَـدِقِينَ - بَلَى مَنْ أَسْلَمَ وَجْهَهُ لِلَّهِ وَهُوَ مُحْسِنٌ فَلَهُ أَجْرُهُ عِندَ رَبِّهِ وَلاَ خَوْفٌ عَلَيْهِمْ وَلاَ هُمْ يَحْزَنُونَ

111. And they say, "None shall enter Paradise unless he be a Jew or a Christian.'' These are their own desires. Say (O Muhammad ), "Produce your Burhan if you are truthful.'') (112. Yes! But whoever submits his face (himself) to Allah (i.e. follows Allah's religion of Islamic Monotheism) and he is a Muhsin then his reward is with his Lord (Allah), on such shall be no fear, nor shall they grieve.

Allah made the confusion of the Jews and the Christians clear, since they claim that no one will enter Paradise, unless he is a Jew or a Christian. Similarly, Allah mentioned their claims in Surat Al-Ma'idah:

﴿نَحْنُ أَبْنَاءُ اللَّهِ وَأَحِبَّاؤُهُ﴾

(We are the children of Allah and His loved ones) (5:18).

Allah refuted this false claim and informed them that they will be punished because of their sins. Previously we mentioned their claim that the Fire would not touch them for more than a few days, after which they would be put in Paradise. Allah rebuked this claim, and He said about this baseless claim, m

﴿تِلْكَ أَمَانِيُّهُمْ﴾

(These are their own desires). Abu Al-`Aliyah commented, "These are wishes that they wished Allah would answer, without basis.'' Similar was stated by Qatadah and Ar-Rabi` bin Anas. Allah then said,

﴿قُلْ﴾

(Say) meaning, "Say O Muhammad:''

﴿هَاتُواْ بُرْهَـنَكُمْ﴾

("Produce your Burhan...'') meaning, "Your proof'', as Abu Al-`Aliyah, Mujahid, As-Suddi and Ar-Rabi` bin Anas stated. Qatadah said that the Ayah means, "Bring the evidence that supports your statement,

﴿إِن كُنتُمْ صَـدِقِينَ﴾

(if you are truthful) in your claim. ''

Allah then said,

﴿بَلَى مَنْ أَسْلَمَ وَجْهَهُ لِلَّهِ وَهُوَ مُحْسِنٌ﴾

(Yes! But whoever submits his face (himself) to Allah (i.e. follows Allah's religion of Islamic Monotheism) and he is a Muhsin) meaning, "Whoever performs deeds in sincerity, for Allah alone without partners.'' In a similar statement, Allah said,

﴿فَإنْ حَآجُّوكَ فَقُلْ أَسْلَمْتُ وَجْهِىَ للَّهِ وَمَنِ اتَّبَعَنِ﴾

(So if they dispute with you (Muhammad ) say: "I have submitted myself to Allah (in Islam), and (so have) those who follow me.'') (3:20)

Abu Al-`Aliyah and Ar-Rabi` said that,

﴿بَلَى مَنْ أَسْلَمَ وَجْهَهُ لِلَّهِ﴾

(Yes! But whoever submits his face (himself) to Allah) means, "Whoever is sincere with Allah.''

Also, Sa`id bin Jubayr said that,

﴿بَلَى مَنْ أَسْلَمَ﴾

(Yes! But whoever submits) means, he is sincere,

﴿وَجْهَهُ﴾

(his face (himself)) meaning, in his religion.

﴿وَهُوَ مُحْسِنٌ﴾

(and he is a Muhsin) following the Messenger . For there are two conditions for deeds to be accepted; the deed must be performed for Allah's sake alone and conform to the Shari`ah. When the deed is sincere, but does not conform to the Shari`ah, then it will not be accepted. The Messenger of Allah said,

«مَنْ عَمِلَ عَمَلًا لَيْسَ عَلَيْهِ أَمْرُنَا فَهُوَ رَد»

(Whoever performs a deed that does not conform with our matter (religion), then it will be rejected.)

This Hadith was recorded by Muslim. Therefore, the good deeds of the priests and rabbis will not be accepted, even if they are sincerely for Allah alone, because these deeds do not conform with the method of the Messenger , who was sent for all mankind. Allah said regarding such cases,

﴿وَقَدِمْنَآ إِلَى مَا عَمِلُواْ مِنْ عَمَلٍ فَجَعَلْنَاهُ هَبَآءً مَّنثُوراً ﴾

(And We shall turn to whatever deeds they (disbelievers, polytheists, sinners) did, and We shall make such deeds as scattered floating particles of dust.) (25:23)

﴿وَالَّذِينَ كَفَرُواْ أَعْمَـلُهُمْ كَسَرَابٍ بِقِيعَةٍ يَحْسَبُهُ الظَّمْآنُ مَآءً حَتَّى إِذَا جَآءَهُ لَمْ يَجِدْهُ شَيْئاً﴾

(As for those who disbelieved, their deeds are like a mirage in a desert. The thirsty one thinks it to be water, until he comes up to it, he finds it to be nothing.) (24:39) and,

﴿وُجُوهٌ يَوْمَئِذٍ خَـشِعَةٌ - عَامِلَةٌ نَّاصِبَةٌ - تَصْلَى نَاراً حَامِيَةً - تُسْقَى مِنْ عَيْنٍ ءَانِيَةٍ ﴾

(Some faces, that Day will be humiliated. Laboring, weary. They will enter in the hot blazing Fire. They will be given to drink from a boiling spring) (88:2-5).

When the deed conforms to the Shari`ah outwardly, but the person did not perform it sincerely for Allah alone, the deed will also be rejected, as in the case of the hypocrites and those who do their deeds to show off. Similarly, Allah said,

﴿إِنَّ الْمُنَـفِقِينَ يُخَـدِعُونَ اللَّهَ وَهُوَ خَادِعُهُمْ وَإِذَا قَامُواْ إِلَى الصَّلَوةِ قَامُواْ كُسَالَى يُرَآءُونَ النَّاسَ وَلاَ يَذْكُرُونَ اللَّهَ إِلاَّ قَلِيلاً ﴾

(Verily, the hypocrites seek to deceive Allah, but it is He Who deceives them. And when they stand up for As-Salah (the prayer), they stand with laziness to be seen by people, and they do not remember Allah but little.) (4:142) and,

﴿فَوَيْلٌ لِّلْمُصَلِّينَ - الَّذِينَ هُمْ عَن صَلَـتِهِمْ سَاهُونَ - الَّذِينَ هُمْ يُرَآءُونَ - وَيَمْنَعُونَ الْمَاعُونَ ﴾

(So woe unto those performers of Salah (prayers) (hypocrites). Those who delay their Salah (from their stated fixed times). Those who do good deeds only to be seen (of men). And withhold Al-Ma`un (small kindnesses)) (107:4-7).

This is why Allah said,

﴿فَمَن كَانَ يَرْجُو لِقَآءَ رَبِّهِ فَلْيَعْمَلْ عَمَلاً صَـلِحاً وَلاَ يُشْرِكْ بِعِبَادَةِ رَبِّهِ أَحَدَا﴾

(So whoever hopes for the meeting with his Lord, let him work righteousness and associate none as a partner in the worship of his Lord) (18: 110).

He also said in this Ayah,

﴿بَلَى مَنْ أَسْلَمَ وَجْهَهُ لِلَّهِ وَهُوَ مُحْسِنٌ﴾

(Yes, but whoever submits his face (himself) to Allah (follows Allah's religion of Islamic Monotheism) and he is a Muhsin).

Allah's statement,

﴿فَلَهُمْ أَجْرُهُمْ عِندَ رَبِّهِمْ وَلاَ خَوْفٌ عَلَيْهِمْ وَلاَ هُمْ يَحْزَنُونَ﴾

(Shall have their reward with their Lord, on them shall be no fear, nor shall they grieve) guaranteed them the rewards and safety from what they fear and should avoid.

﴿فَلاَ خَوْفٌ عَلَيْهِمْ﴾

(There shall be no fear on them) in the future,

﴿وَلاَ هُمْ يَحْزَنُونَ﴾

(nor shall they grieve) about what they abandoned in the past. Moreover, Sa`id bin Jubayr said,

﴿فَلاَ خَوْفٌ عَلَيْهِمْ﴾

"(There shall be no fear on them) in the Hereafter, and

﴿وَلاَ هُمْ يَحْزَنُونَ﴾

(nor shall they grieve) about their imminent death.''

sometimes, i think too much until i cant even speak or write because each word must be flawless, not contradicting with my knowledge, and elaborated. Even when people talking i will feel unease when the wording clearly can give different meaning then they intend to, but at the same time i did understand the message. This is who i am. Its not somethng bad or good. Just like having a heart that inclines to kibr. When our heart is decreed to incline towards the feeling of self sufficient. It not necessarily somethng bad. Why? Because i see it as a trial. The heart is not easily controlled. Thats why, the decision and the action will determine wether its bad or good. If u try nothng and accept it, it will be bad.if you fight it insyallah, it will be good. We can categorize it as a kind of patience. Ibnu qayyim said that, patience in refraining one self from doing prohibited acts seated at a higher degree if compared to
Patience when calamity strikes.i.e death of family member.the reason behind this is that, in the second case a human have no choice but to stay patience so that he can move forward in this life.its largely for the sake of things that he can see that is life in this world and himself. As for the first case. A human stays being patience, even though it wouldnt effect his wordly affair. This indicate that he believes in the hereafter much more. Thus, the intention is majorly for the life that is unseen by the naked eye.other than that, this also mean he is open to choice to be patience or not. This is my very own explaination. Thus, we shouldnt feel sad for the whims that fleeting in our mind as long as we do nt materialize it into reality.

this is not my post,credit goes to Pn.Insyirah solehah n zauj.

&

زهرة حلوة

:زهرة حلوة

Salamu'alaykum..ukhty Insyirah Solehah..
kaifhaluki?
moga berkah Allah sentiasa bersamamu sekeluarga..amin ya rabb..
^^ syukran ya atas perkongsian ini..
hmm..memang sebelum ni pun perkara yang sama Ustaz Hasrizal nyatakan mengenai salah faham ini..
boleh ana berkongsi sesuatu dr penulisan beliau??

Ustaz hasrizal sendiri telah menerangkan maknanya..

i s t i k h a r a h : meminta bantuan daripada Allah untuk seseorang itu memilih di antara beberapa kemungkinan yang diharuskan oleh Syara'. [Istikharah itu mempunyai gandingan yang memberi tambahan kemudahan. Ia dikenali sebagai Istisyarah]

i s t i s y a r a h : meminta pendapat mereka yang boleh dipercayai untuk membantu seseorang itu membuat keputusan.

Sheikh al-Islam Ibn Taimiyyah rahimahullah pernah berkata:

“Tidak akan menyesal seorang yang beristikharah kepada al-Khaliq (Allah) serta bermesyuarat dengan para Makhluq, serta tetap pendirian dalam keputusannya”

serta kesimpulannya,

1. Hindarkan diri daripada kesukaran menetapkan pendirian dalam kehidupan. Was-was adalah permainan Syaitan dan penyakit jiwa yang mengundang bahaya.
2. Dalam hal-hal yang tiada keraguan dalam membuat pilihan keputusan, ia tidak berhajatkan kepada Istikharah.
3. Ketika berdepan dengan pilihan yang sukar ditentukan, gunakan pertimbangan diri untuk melihat buruk baiknya.
4. Jika jelas mudarat atau sudah ditentukan Haram hukumnya, maka tidak harus beristikharah.
5. Pada perkara yang sukar untuk dibuat keputusan, beristikharahlah kepada Allah mengikut kaifiyat Solat Istikharah dan Doa yang Ma’thur daripada Rasulullah sallallaahu ‘alayhi wa sallam.
6. Istikharah boleh diulang beberapa kali hingga beroleh ketetapan hati untuk membuat keputusan.
7. Di samping itu juga beristisyarahlah dengan meminta pandangan pihak yang boleh dipercayai kewibawaannya.
8. Petunjuk daripada Allah ialah kemampuan hati untuk tetap pendirian membuat keputusan.
9. Hindarilah perbuatan menunggu mimpi atau petanda berbentuk isyarat kerana ia sangat terbuka kepada belitan Iblis.
10. Jauhi Bid’ah dan Syirik.
11. Setelah keputusan dibuat, bertawakkallah kepada Allah dan tenang dengan keputusan itu.
12. Seandainya timbul cabaran atau muncul sisi kekurangan pada pilihan yang dipilih, tiada fikiran negatif muncul kerana yakin adanya hikmah dan kebaikan daripada Allah.
13. Istikharah terbuka kepada apa sahaja urusan kehidupan yang berada di dalam ruang lingkup keharusan Syara’ dan salah jika hanya dilihat sebagai mekanisme jodoh.
14. Rujuklah kitab-kitab Fiqh serta panduan Sunnah dalam urusan Istikharah serta ibadah-ibadah yang lain.
15. Melakukan ibadah dengan hanya berpandukan hearsay adalah pintu kebinasaan dalam beragama.

benar ukhty,ptnjukNya dpohon ats smua prkara bkn soal jodoh smata..
jazakillah ya..^^
barakallahu fik~

29 September 2010 13:14

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Pn. Insyirah Solehah

Bismillahirrahmanirrahim.

Kes 1

Seorang lelaki telah melakukan istikharah setelah dia minat kepada seorang perempuan, Tiga hari selepas istikharah, dia bermimpi melihat wanita itu tersenyum simpul ke arahnya. Bila diceritakan mimpi itu pada keluarganya, ada yang menganggap bahawa itu bukan hasil istikharahnya, tapi disebabkan dia terlalu berkenan kepada wanita tadi hingga terbawa dalam mimpi.


Kes 2

Seorang lelaki yang tidak pernah melihat wanita yang ingin dipadankan untuknya juga tidak pernah berkenalan dengannya kemudian dia istikharah. Selang beberapa hari, dia berasa hambar dengan wanita tersebut . Bila dinyatakan kepada ahli keluarga, ada yang menyatakan bahawa istikharah kurang tepat sebab belum kenal sedikit pun wanita tadi, dah buat istikharah.


Kes 3

Seorang lelaki selalu berdoa apa sahaja dalam urusan hidupnya, semoga Allah memberi ilham kepadanya dan menjaganya dari kesilapan besar yang boleh menjatuhkan maruahnya, oleh itu dia akan buat apa sahaja keputusan atau tindakan berdasarkan gerak hati. Jika hatinya tenang terhadap sesuatu perkara maka itulah yang akan dilakukannya.

‏
Masalah Istikharah

1. Hadis-hadis berkenaan Istikharah

Posted by Insyirah at 12:58

When there are questions that keep lingering in my mind, I will insyallah with the help of Allah find the answers. Alhamdulillah, when things keep pop up in our mind we and keep forcing ourselve seeeking the answer, the answer will come with the help of Allah. Dont believe this? I cannot prove anything but for you to try it your self. Sometimes, when going to library, a book will caught my attention, after skimming the pages, Hola! there it is!! (^^). Some questions is just concerning fiqh, and some is about sirah, the hardest is about takdir. We are human, curiosity is our fitrah. But, there are still lots of questions left unanswered. I hope I have more questions. There are even questions as old as 4-5 years. Maybe, my knowledge is not enough to understand even if the answer is presented to me, or I will just misunderstand it.
If you want something, just think about it as hard as you could. Your heart determination will the guide your actions to the path that will lead you to the destination that you want. If you think about Allah so much, you will never carelessly spending your time. You will find ways that lead to Him. But before hand, we must understand that nothing will happen if the determination in our heart is not follow up with any action.

I doubt anyone will understand..

for my own comment I will start with *. please forgive me if I mistakenly explain to you.what is the meaning of (2: 100)?? it means chapter no.2, verse no.100, or surah ali-imran verse 100. I want to write with transliteration, but cannot sorry, only quarter of it. if theres any mistakes in the verse in arabic, please report. Be mindful that al-tafsir is from ibnu kathir unless stated otherwise.

the subtopics: 1. definitions and concepts of al-hidayah 2. levels of al-hidayah 3. prerequisites for divine guidance. 4. manifestation of misguidance 5. indication of receiving al-hidayah 6. Al-Qur'an the book of hidayah
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DEFINITION OF AL-HIDAYAH
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1. literally:
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the words hidayah is derived from the word "hada"(verb).
hada means:

a) to guide
b) to direct
c) to show the way

whereas Al-Hidayah means, a direction, a path, a way and so on. Al- Hidayah may also refers to any guidance, direction, way and method which ensures a person to reach his destination or to attain his objective even though they are against the shari'ah Allah s.w.t.
يقَومِ لَكُمُ الْمُلْكُ الْيَوْمَ ظَـهِرِينَ فِى الاٌّرْضِ فَمَن يَنصُرُنَا مِن بَأْسِ اللَّهِ إِن جَآءَنَا قَالَ فِرْعَوْنُ مَآ أُرِيكُمْ إِلاَّ مَآ أَرَى وَمَآ أَهْدِيكُمْ إِلاَّ سَبِيلَ الرَّشَادِ ﴾
29. "O my people! Yours is the kingdom today, you being dominant in the land. But who will save us from the torment of Allah, should it befall us'' Fir`awn said: "I show you only that which I see, and I guide you only to the path of right policy!'') (40:29)

* from this verse, the pharaoh using the word أَهْدِيكُمْ which means" I guide you", which indicate the usage of hidayah as mention above.

2. technically:
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1.the way that ensures a person to ahieve the pleasure and closure to Allah.
2.a way that ensure a person to achieve tranquility, satisfaction, good feeling, success and meaningful life in this world and hereafter.
3. the only system by which mankind is able to carry out the duties of khalifah and 'ibadah.

*shortly you will able to understand all these technical meaning after reading the meaning of hidayah in al-Qur'an.
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Meaning of Al-Hidayah In Al-Qur'an

1 وَجَعَلْنَا مِنْهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِنَا لَمَّا صَبَرُواْ وَكَانُواْ بِـَايَـتِنَا يُوقِنُونَ

24. And We made from among them, leaders, giving guidance under Our command, when they were patient and used to believe with certainty in Our Ayat.(32:24)

In this verse al-hidayah refer to systematic and organized group of principles, instructions, and teachings brought by the messenger of Allah on Allah instruction directly.

* tafsir of this verse :

(And We made from among them, leaders, giving guidance under Our command, when they were patient and used to believe with certainty in Our Ayat.) means, because they were patient in adhering to the commands of Allah and avoiding what He prohibited, and they believed in His Messengers and followed what they brought, there were among them leaders who guided others to the truth by the command of Allah, calling for goodness, enjoining what is right and forbidding what is wrong. Then when they changed ﴿the Words of Allah﴾, twisting and distorting them, they lost that position and their hearts became hard. They change the words from their places, so they do no righteous deeds and have no correct beliefs. Allah says:

﴿وَجَعَلْنَا مِنْهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِنَا لَمَّا صَبَرُواْ﴾

«إِذَا خَلَصَ الْمُؤْمِنُونَ مِنَ النَّارِ حُبِسُوا عَلَى قَنْطَرَةٍ بَيْنَ الْجَنَّةِ وَالنَّارِ فَاقْتُصَّ لَهُمْ مَظَالِمَ كَانَتْ بَيْنَهُمْ فِي الدُّنْيَا حَتَّى إِذَا هُذِّبُوا وَنُقُّوا أُذِنَ لَهُمْ فِي دُخُولِ الْجَنَّةِ فَوَالَّذِي نَفْسِي بِيَدِهِ إِنَّ أَحَدَهُمْ بِمَنْزِلِهِ فِي الْجَنَّةِ أَدَلُّ مِنْهُ بِمَسْكَنِهِ كَانَ فِي الدُّنْيَا»

(After the believers are saved from entering the Fire, they will be kept in wait by a bridge between Paradise and Hellfire. Then, transgression that occurred between them in the life of this world will be judged. Until, when they are purified and cleansed, they will be given permission to enter Paradise. By He in Whose Hand is my soul! One of them will be able to find his dwelling in Paradise more so than he did in the life of this world.) As-Suddi said about Allah's statement,

﴿وَنَزَعْنَا مَا فِى صُدُورِهِم مِّنْ غِلٍّ تَجْرِى مِن تَحْتِهِمُ الاٌّنْهَـرُ﴾

(And We shall remove from their breasts any Ghill; rivers flowing under them,) "When the people of Paradise are taken to it, they will find a tree close to its door, and two springs from under the trunk of that tree. They will drink from one of them, and all hatred will be removed from their hearts, for it is the cleansing drink. They will take a bath in the other, and the brightness of delight will radiate from their faces. Ever after, they will never have messy hair or become dirty.'' An-Nasa'i and Ibn Marduwyah (this being his wording) recorded that Abu Hurayrah said that the Messenger of Allah said,

«كُلُّ أَهْلِ الْجَنَّةِ يَرَى مَقْعَدَهُ مِنَ النَّارِ، فَيَقُولُ: لَوْلَا أَنَّ اللهَ هَدَانِي، فَيَكُونُ لَهُ شُكْرًا، وَكُلُّ أَهْلِ النَّارِ يَرَى مَقْعَدَهُ مِنَ الْجَنَّةِ فَيَقُولُ: لَوْ أَنَّ اللهَ هَدَانِي، فَيَكُونُ لَهُ حَسْرَة»

(Each of the people of Paradise will see his seat in the Fire and he will say, `Had not Allah guided me! And this will cause him to be grateful. Each of the people of the Fire will see his seat in Paradise, and he will say, `Might that Allah had guided me!' So it will be a cause of anguish for him.) This is why when the believers are awarded seats in Paradise that belonged to the people of the Fire, they will be told, "This is the Paradise that you inherited because of what you used to do. '' This means, because of your good deeds, you earned Allah's mercy and thus entered Paradise and took your designated dwellings in it, comparable to your deeds. This is the proper meaning here, for it is recorded in the Two Sahihs that the Prophet said,

«وَاعْلَمُوا أَنَّ أَحَدَكُمْ لَنْ يُدْخِلَهُ عَمَلُهُ الْجَنَّة»

(And know that the good deeds of one of you will not admit him into Paradise.) They said, "Not even you, O Allah's Messenger'' He said,

«وَلَا أَنَا إِلّا أَنْ يَتَغَمَّدَنِيَ اللهُ بِرَحْمَةٍ مِنْهُ وَفَضْل»

(Not even I, unless Allah grants it to me out of His mercy and favor.)

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3. ﴿إِنَّكَ لاَ تَهْدِى مَنْ أَحْبَبْتَ وَلَـكِنَّ اللَّهَ يَهْدِى مَن يَشَآءُ وَهُوَ أَعْلَمُ بِالْمُهْتَدِينَ - وَقَالُواْ إِن نَّتَّبِعِ الْهُدَى مَعَكَ نُتَخَطَّفْ مِنْ أَرْضِنَآ أَوَلَمْ نُمَكِّن لَّهُمْ حَرَماً ءَامِناً يُجْبَى إِلَيْهِ ثَمَرَاتُ كُلِّ شَىْءٍ رِّزْقاً مِّن لَّدُنَّا وَلَـكِنَّ أَكْثَرَهُمْ لاَ يَعْلَمُونَ ﴾

(56. Verily, you guide not whom you like, but Allah guides whom He wills. And He knows best those who are the guided.) (57. And they say: "If we follow the guidance with you, we would be snatched away from our land.'' Have We not established for them a secure sanctuary, to which are brought fruits of all kinds, a provision from Ourselves, but most of them know not.)(28:56)

Al-Hidayah is something that only Allah has the power of giving and preventing from receiving it. Its not something within the capacity of humanbeing to do so. it is a gift(tawfiq) from Allah(s.w.t)

tafsir:

Allah says to His Messenger : `O Muhammad:

﴿لاَ تَهْدِى مَنْ أَحْبَبْتَ﴾

(Verily, you guide not whom you like)' meaning, `the matter does not rest with you; all that you have to do is convey the Message, and Allah will guide whom He wills, and His is the ultimate wisdom,' as He says:

﴿لَّيْسَ عَلَيْكَ هُدَاهُمْ وَلَـكِنَّ اللَّهَ يَهْدِى مَن يَشَآءُ﴾

(Not upon you is their guidance, but Allah guides whom He wills.) (2:272)

﴿وَمَآ أَكْثَرُ النَّاسِ وَلَوْ حَرَصْتَ بِمُؤْمِنِينَ ﴾

(And most of mankind will not believe even if you desire it eagerly.) (12:103) This Ayah is even more specific than the following:

﴿إِنَّكَ لاَ تَهْدِى مَنْ أَحْبَبْتَ وَلَـكِنَّ اللَّهَ يَهْدِى مَن يَشَآءُ وَهُوَ أَعْلَمُ بِالْمُهْتَدِينَ ﴾

(Verily, you guide not whom you like, but Allah guides whom He wills. And He knows best those who are the guided.) meaning: Allah knows best who deserves to be guided and who deserves to be misguided. It was recorded in the Two Sahihs that this Ayah was revealed concerning Abu Talib, the paternal uncle of the Messenger of Allah . He used to protect the Prophet, support him and stand by him. He loved the Prophet dearly, but this love was a natural love, i.e., born of kinship, not a love that was born of the fact that he was the Messenger of Allah . When he was on his deathbed, the Messenger of Allah called him to Faith and to enter Islam, but the decree overtook him and he remained a follower of disbelief, and Allah's is the complete wisdom. Az-Zuhri said: "Sa`id bin Al-Musayyib narrated to me that his father, Al-Musayyib bin Hazan Al-Makhzumi, may Allah be pleased with him, said: "When Abu Talib was dying, the Messenger of Allah came to him and found Abu Jahl bin Hisham and `Abdullah bin Abi Umayyah bin Al-Mughirah with him. The Messenger of Allah said:

«يَا عَمِّ قُلْ: لَا إِلَهَ إِلَّا اللهُ، كَلِمَةً أُحَاجُّ لَكَ بِهَا عِنْدَ الله»

(O my uncle, say La ilaha illallah, a word which I may use as evidence in your favor before Allah ﴿in the Hereafter﴾.) Abu Jahl bin Hisham and `Abdullah bin Abi Umayyah said: `O Abu Talib, will you leave the religion of `Abdul-Muttalib' The Messenger of Allah kept urging him to say La ilaha illallah, and they kept saying, `Will you leave the religion of `Abdul-Muttalib' -- until, at the very end, he said that he was on the religion of `Abdul-Muttalib, and he refused to say La ilaha illallah. The Messenger of Allah said:

«وَاللهِ لَأَسْتَغْفِرَنَّ لَكَ مَا لَمْ أُنْهَ عَنْك»

(By Allah, I shall certainly seek forgiveness for you unless I am told not to.) Then Allah revealed:

﴿مَا كَانَ لِلنَّبِىِّ وَالَّذِينَ ءَامَنُواْ أَن يَسْتَغْفِرُواْ لِلْمُشْرِكِينَ وَلَوْ كَانُواْ أُوْلِى قُرْبَى﴾

(It is not (proper) for the Prophet and those who believe to ask Allah's forgiveness for the idolators, even though they be of kin) (9:113). And there was revealed concerning Abu Talib the Ayah,

﴿إِنَّكَ لاَ تَهْدِى مَنْ أَحْبَبْتَ وَلَـكِنَّ اللَّهَ يَهْدِى مَن يَشَآءُ﴾

(Verily, you guide not whom you like, but Allah guides whom He wills.)'' This was recorded (by Al-Bukhari and Muslim) from the Hadith of Az-Zuhri.

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Allah, the Exalted, informs about Fir`awn that he said to Musa, in his rejection of the existence of a Supreme Maker and Creator, Who is the God of everything and his own Lord and Owner:

﴿فَمَن رَّبُّكُمَا يمُوسَى﴾

(Who then, O Musa, is the Lord of you two) meaning "Who is the one who called you forth and sent you For verily, I do not know him and I have not given you any god other than myself.''

﴿قَالَ رَبُّنَا الَّذِى أَعْطَى كُلَّ شَىءٍ خَلْقَهُ ثُمَّ هَدَى ﴾

((Musa) said: "Our Lord is He Who gave to each thing its form and nature, then guided it aright.'') `Ali bin Abi Talhah related that Ibn `Abbas said, "He is saying that He created a mate for everything.'' Ad-Dahhak said that Ibn `Abbas said, "He made the man a man, and the donkey a donkey and the sheep a sheep.'' Layth bin Abi Sulaym reported from Mujahid that he said, "He gave everything its form.'' Ibn Abi Najih said that Mujahid said, "He fashioned the creation of every moving creature.'' Sa`id bin Jubayr said concerning His statement,

﴿أَعْطَى كُلَّ شَىءٍ خَلْقَهُ ثُمَّ هَدَى﴾

( (Who)gave to each thing its form and nature, then guided it aright.) "He gave each of His creatures what is suitable for its creation.'' Therefore, He did not give man the form of a wild beast, nor did He give wild beasts the form of the dog. Likewise, the dog's form is not like the sheep's. He also gave creature a suitable spouse, and He influenced everything towards that mate. There is no species of creation that is exactly like another species. They are different in their actions, their forms, their sustenance and their mating. Some of the scholars of Tafsir have said that this statement, "He gave to each thing its form and nature, then guided it aright,'' is similar to Allah's statement,

﴿وَالَّذِى قَدَّرَ فَهَدَى ﴾

(And Who has measured; and then guided.) ﴿87:3﴾ This means He measured out an ordained amount (of sustenance, actions, etc.) and then guided His creatures to it. He wrote the deeds, the appointed times of death and the provisions. Then, the creatures traverse upon that and they are not able to avoid it, nor are they able to abandon it. In this Ayah Musa is saying that our Lord is the One Who created the creation, measured out its ordainment and compelled the creatures to that which He wanted.