Profound Saying of Ibn Qayyim (r)
Ibn Qayyim (r) said: "When the slave wakes up as the night encloses upon him and his only concern is Allah and how to please and obey Him, then Allah takes upon Him to fulfill all of his needs and remove from him all that causes him anxiety. Allah also makes his heart free to love Him only, his tongue free to remember Him only and his body free to serve Him only.
However, when a slave of Allah wakes up when the night encloses upon him and his main concern is the world, Allah will make him bear the burdens of it's anxiety, grief and hardships. Allah will entrust him to his own self and He will make his heart busy, stealing from it His love since it will be preoccupied with love for creation. Allah will keep his tongue from His remembrance because it will be engaged with His creation; his body will be kept from obedience since it will be enslaved by its desires and services. And he will toil like a beast of burden toils in the service of another. And all who turn away from the worship, obedience and love of Allah, will be put into trial with the worship, service and love for creation."
Allah (the Exalted) says:
"And whosoever turns away (blinds himself) fromt he remembrance of the Most Gracious (Allah) (i.e. this Qur'an and worship of Allah), we appoint for him Shaitan to be a Qarin (an intimate companion) to him. (Qur'an 43:36)
Ibn Qayyim continues to say: "Seek out your heart in three situations:-When you are listening to the Qur'an-When you are part of a gathering of remembrance-When you are alone and away from the world and it's distractions.
If you cannot find your heart in these three situations, then ask Allah to bestow upon you a heart, for indeed you are bereft of one."
Tuesday, 28 December 2010
Knowledge Necessitates Action!
By Ibnul-Jawzee
I have met many mashaaykh (plural of sheikh) and the affair of one was different from that of the other, and their knowledge capacities were of varying levels. And the one whom I benefited from his company the most was the one who used to apply what he knew, even though there were those who were more knowledgeable than him.
I met a group from the people of hadeeth who memorized and knew a lot, however they would permit backbiting under the guise of jarh wa ta’deel (ed.: “accreditation and disreputation”, science of criticism of narrators), they would take monetary payment in return for narrating hadeeth, and they would be hasty in giving answers, even if they are wrong, lest their status diminishes.
I met Abdulwahaab Al-Anmaatee, he used to be upon the methodology of the salaf. One would never hear backbiting in his gatherings nor would he take payment for teaching hadeeth. Whenever I read a hadeeth that contained in it a heart-softener, he used to cry continuously. I was very young at that time, (but) his crying affected my heart. He had the calm of those whose description we hear about from the narrations.
I met Abu Mansur Al-Jawaaliqee, he was very quiet, very careful about what he said, precise, and scholarly. Sometimes he would be asked a question, which may seem easy; one that our young ones would rush to answer, however he would withhold from answering until he was certain. He used to fast a lot and remain quiet often.
Thus, I benefited from these two more than I benefited from the others, and I understood from this that: guiding people by one’s action is more inspiring than doing so by words. So Allah, Allah, one should implement what he knows for it is indeed the greatest foundation. And the miskeen, the true miskeen is the one who wasted his life learning what he does not practice, thus he loses the pleasures of the dunyah and the goodies of the akhirah. (In addition to) Coming forth bankrupt (on the Day of Judgment) with strong evidences against himself.”
I have met many mashaaykh (plural of sheikh) and the affair of one was different from that of the other, and their knowledge capacities were of varying levels. And the one whom I benefited from his company the most was the one who used to apply what he knew, even though there were those who were more knowledgeable than him.
I met a group from the people of hadeeth who memorized and knew a lot, however they would permit backbiting under the guise of jarh wa ta’deel (ed.: “accreditation and disreputation”, science of criticism of narrators), they would take monetary payment in return for narrating hadeeth, and they would be hasty in giving answers, even if they are wrong, lest their status diminishes.
I met Abdulwahaab Al-Anmaatee, he used to be upon the methodology of the salaf. One would never hear backbiting in his gatherings nor would he take payment for teaching hadeeth. Whenever I read a hadeeth that contained in it a heart-softener, he used to cry continuously. I was very young at that time, (but) his crying affected my heart. He had the calm of those whose description we hear about from the narrations.
I met Abu Mansur Al-Jawaaliqee, he was very quiet, very careful about what he said, precise, and scholarly. Sometimes he would be asked a question, which may seem easy; one that our young ones would rush to answer, however he would withhold from answering until he was certain. He used to fast a lot and remain quiet often.
Thus, I benefited from these two more than I benefited from the others, and I understood from this that: guiding people by one’s action is more inspiring than doing so by words. So Allah, Allah, one should implement what he knows for it is indeed the greatest foundation. And the miskeen, the true miskeen is the one who wasted his life learning what he does not practice, thus he loses the pleasures of the dunyah and the goodies of the akhirah. (In addition to) Coming forth bankrupt (on the Day of Judgment) with strong evidences against himself.”
Memoirs from the Life of Imâm Ahmad
Memoirs from the Life of Imâm Ahmad
By Muhammad al-Sharîf
--------------------------------------------------------------------------------
In an interesting book, Wadaa' ar-Rasul li 'Ummatihi, Shaykh al-Qahtaani recalls the final words that Rasulallâh said on his deathbed.
After living a life of Jihâd, Dâ'wah, and Ibâdah, Rasulallâh, sallallâhu 'alayhi wa sallam, gathered the people around him on his deathbed and said, "I have left two things that you shall not go astray after them so long as you stick to them: the Book of Allâh and My Sunnah."
After Rasulallâh, sallallâhu 'alayhi wa sallam, moved onto ar-Rafîq al-'Alâ, the Ummah was tested with humans that tried to corrupt, discredit, or amputate the Sunnah from Islâm.
And from the depths of the Ummah's men and women, Allâh ta'ala - from His mercy to the Ummah of Muhammad - raised up warriors that would stand in the face of the most vicious of the enemies of the Sunnah.
From those people that Allâh ta'ala raised was a young boy named Ahmad. Ahmad lived in Baghdad over a thousand years ago. On those cold wintery nights, his mother - the blessed Mu'minah that she was - would wake long before Fajr to warm the water for her son. Then - again long before Fajr - she would wake him to make Wudhû, then she would wrap him in shawls and off through the molten dark alleys of Baghdad they would carefully make their way to the Masjid.
There was no male to escort him (he was an orphan), so Ahmad's mother would take him that early so that he could get a good seat in the hadîth halaqah after Fajr. Then she would wait for him long after the sun rose to safely escort him back home. Her son grew up to be one of these warrior defenders of the Sunnah, one of the four Imâms of this Dîn, Imâm Ahmad ibn Hanbal.
In his collection, al-Musnad alone, he narrated from over 280 teachers.
He grew up under the shade of the Sunnah and he lived the Sunnah. It was reported that he said, "I've never written a hadith that I did not try to implement."
And he raised his children like this too. When you see other fathers throwing a baseball with their young Muslims that Allâh entrusted them with, remember this example:
Abdullâh, Imâm Ahmad's son, taught his students that when he was young his father would play with him, "Take any chapter you wish from the Musannaf of Wakî'. Ask me any hadîth and I'll tell you the chain of narrators, or tell me any chain of narrators and I'll tell you the hadith!"
He was challenged in his Deen like few other humans have been challenged. His name remains engraved in our admiration till today - across hundreds of years, across thousands of miles, across thousands of nations - because of his love for the Sunnah and his stand against those that would seek to corrupt it.
Reading through his life, I came across an event that brought back sad memories. How do you feel when your father is swore at in public. Imâm Ahmad once prayed 'Asr and he sat with his son in the Masjid alone with another man by the name of Muhammad ibn Sa'îd Al-Khuttalî. Al-Khuttalî then remarked, "Did you (O Ahmad) tell the people to boycott Zayd ibn Khalaf?" Imam Ahmâd replied, "I received a letter from his people asking about his affair, so I replied explaining his Madhhab and what he has innovated (in the Sunnah) and commanded that they not sit with him.." Al-Khuttalî exploded in Imâm Ahmad's face, red with anger, "I'm going to make sure you go back to prison. I'm going to have them crush your ribs." The vulgarity grew louder and louder. Imâm Ahmad turned to his son, "Don't reply to what he says and don't speak to him."
Imâm Ahmad took his sandals - al-Khuttalî swearing from behind his back - and told his son, "Tell the neighbors to not speak to him nor to reply him." Imâm Ahmad stepped away as Al-Khuttalî continued in the backround cursing and shouting profanity.
When the Khalifah al-Mu'tasim heard that Imâm Ahmad had not agreed with him and his court Muftîs on a specific issue, they brought him and questioned him in the courtyard of the Khalifah. They would debate with him and like a gladiator with a spear he would hit back with bigger and stronger arguments. The Muftîs would shout, "O Khalifah, he has done Kufr!" Until the Al-Mu'tasim was convinced and in came the executioners.
They stripped Imâm Ahmad and each of the strongest guards would take turns lashing Imâm Ahmad until he fell unconscious. Regardless of his state, they continued the lashing. The sun went down that day and Imâm Ahmad had not relented in his faith. That day he became an icon for all followers of Sunnah.
Qutaybah said, "If you ever see someone that loves Imâm Ahmad, know that they are a follower of the Sunnah."
Al-Hasan ibn Arafah narrated, "I visited Imâm Ahmad ibn Hanbal after he was whipped and tortured. I said to him, "O Abu Abdillâh, you have reached the station of the Prophets!" He said, "Keep quiet. Verily, I saw nothing more than people selling their Dîn. And I saw scholars that were with me sell their Faith.
So I said to myself, 'Who am I, what am I. What am I going to say to Allâh tomorrow when I stand in front of Him and He asks me, "Did you sell your Dîn like the others did?" So I looked at the whip and the sword and chose them.
And I said, "If I die I shall return to Allâh and say: 'I was told to say that one of Your Characteristics was something created but I did not.' After that, it will be up to Him - either to punish me or forgive me."
Al-Hasan ibn Arafah then asked, "Did you feel pain when they whipped you?" He said "Yes, I felt the pain up to 20 lashes then I lost all feeling (They whipped him over eighty times). After it was over I felt no pain and that day I prayed Dhuhr standing."
[In fact he prayed as the blood soiled his clothes.]
Al-Hasan ibn Arafah started weeping when he heard what had happened. Imâm Ahmad questioned him, "Why are you crying? I did not lose my Îman. After that why should I care if I lose my life."
Qul lan yuseebana illa maa kataballaahu lana, huwa Mowlaana, wa ala Allâhi falyatawakkalil mutawakkilun.
Before - when Imâm Ahmad was being led off to the Khalifah - people had tried to dissuade him from a most certain execution. His student: Al-Marrudhî had told him, "O teacher, Allâh says, Do not kill yourselves." Imâm Ahmad had replied, "O Marrudhî, go outside and tell me what you see." Al-Marrudhî went to the wall of the Khalifah's court and saw an ocean of students with their pens and scrolls in their hands.
Al-Marrudhî asked some of them, "What are you waiting here for?" They said, "We are waiting to see what Ahmad will say and then transcribe it." Al-Marrudhî went back to Imâm Ahmad and told him what he had seen.
"O Marrudhî," he said, "what shall I gain by misguiding all those people?"
Imâm Ahmad lived a life of poverty. When others eat lavishly remember there were days - as 'Abdur-Razzaq recalls - that Imâm Ahmad would make a mistake in Salâh. When 'Abdur-Razzaq inquired further he learnt that Imam Ahmad had not eaten for 3 days.
In this life of poverty, hardship and trials, Abdullâh asked his father one day, "Abi when will we ever relax?" His father, one of the greatest revivers of the Sunnah, a role model for all Muslims, looked him in the eye and said, "With the first step we take into Jannah."
Rahim Allâhu Al-Imam Ahmad.
By Muhammad al-Sharîf
--------------------------------------------------------------------------------
In an interesting book, Wadaa' ar-Rasul li 'Ummatihi, Shaykh al-Qahtaani recalls the final words that Rasulallâh said on his deathbed.
After living a life of Jihâd, Dâ'wah, and Ibâdah, Rasulallâh, sallallâhu 'alayhi wa sallam, gathered the people around him on his deathbed and said, "I have left two things that you shall not go astray after them so long as you stick to them: the Book of Allâh and My Sunnah."
After Rasulallâh, sallallâhu 'alayhi wa sallam, moved onto ar-Rafîq al-'Alâ, the Ummah was tested with humans that tried to corrupt, discredit, or amputate the Sunnah from Islâm.
And from the depths of the Ummah's men and women, Allâh ta'ala - from His mercy to the Ummah of Muhammad - raised up warriors that would stand in the face of the most vicious of the enemies of the Sunnah.
From those people that Allâh ta'ala raised was a young boy named Ahmad. Ahmad lived in Baghdad over a thousand years ago. On those cold wintery nights, his mother - the blessed Mu'minah that she was - would wake long before Fajr to warm the water for her son. Then - again long before Fajr - she would wake him to make Wudhû, then she would wrap him in shawls and off through the molten dark alleys of Baghdad they would carefully make their way to the Masjid.
There was no male to escort him (he was an orphan), so Ahmad's mother would take him that early so that he could get a good seat in the hadîth halaqah after Fajr. Then she would wait for him long after the sun rose to safely escort him back home. Her son grew up to be one of these warrior defenders of the Sunnah, one of the four Imâms of this Dîn, Imâm Ahmad ibn Hanbal.
In his collection, al-Musnad alone, he narrated from over 280 teachers.
He grew up under the shade of the Sunnah and he lived the Sunnah. It was reported that he said, "I've never written a hadith that I did not try to implement."
And he raised his children like this too. When you see other fathers throwing a baseball with their young Muslims that Allâh entrusted them with, remember this example:
Abdullâh, Imâm Ahmad's son, taught his students that when he was young his father would play with him, "Take any chapter you wish from the Musannaf of Wakî'. Ask me any hadîth and I'll tell you the chain of narrators, or tell me any chain of narrators and I'll tell you the hadith!"
He was challenged in his Deen like few other humans have been challenged. His name remains engraved in our admiration till today - across hundreds of years, across thousands of miles, across thousands of nations - because of his love for the Sunnah and his stand against those that would seek to corrupt it.
Reading through his life, I came across an event that brought back sad memories. How do you feel when your father is swore at in public. Imâm Ahmad once prayed 'Asr and he sat with his son in the Masjid alone with another man by the name of Muhammad ibn Sa'îd Al-Khuttalî. Al-Khuttalî then remarked, "Did you (O Ahmad) tell the people to boycott Zayd ibn Khalaf?" Imam Ahmâd replied, "I received a letter from his people asking about his affair, so I replied explaining his Madhhab and what he has innovated (in the Sunnah) and commanded that they not sit with him.." Al-Khuttalî exploded in Imâm Ahmad's face, red with anger, "I'm going to make sure you go back to prison. I'm going to have them crush your ribs." The vulgarity grew louder and louder. Imâm Ahmad turned to his son, "Don't reply to what he says and don't speak to him."
Imâm Ahmad took his sandals - al-Khuttalî swearing from behind his back - and told his son, "Tell the neighbors to not speak to him nor to reply him." Imâm Ahmad stepped away as Al-Khuttalî continued in the backround cursing and shouting profanity.
When the Khalifah al-Mu'tasim heard that Imâm Ahmad had not agreed with him and his court Muftîs on a specific issue, they brought him and questioned him in the courtyard of the Khalifah. They would debate with him and like a gladiator with a spear he would hit back with bigger and stronger arguments. The Muftîs would shout, "O Khalifah, he has done Kufr!" Until the Al-Mu'tasim was convinced and in came the executioners.
They stripped Imâm Ahmad and each of the strongest guards would take turns lashing Imâm Ahmad until he fell unconscious. Regardless of his state, they continued the lashing. The sun went down that day and Imâm Ahmad had not relented in his faith. That day he became an icon for all followers of Sunnah.
Qutaybah said, "If you ever see someone that loves Imâm Ahmad, know that they are a follower of the Sunnah."
Al-Hasan ibn Arafah narrated, "I visited Imâm Ahmad ibn Hanbal after he was whipped and tortured. I said to him, "O Abu Abdillâh, you have reached the station of the Prophets!" He said, "Keep quiet. Verily, I saw nothing more than people selling their Dîn. And I saw scholars that were with me sell their Faith.
So I said to myself, 'Who am I, what am I. What am I going to say to Allâh tomorrow when I stand in front of Him and He asks me, "Did you sell your Dîn like the others did?" So I looked at the whip and the sword and chose them.
And I said, "If I die I shall return to Allâh and say: 'I was told to say that one of Your Characteristics was something created but I did not.' After that, it will be up to Him - either to punish me or forgive me."
Al-Hasan ibn Arafah then asked, "Did you feel pain when they whipped you?" He said "Yes, I felt the pain up to 20 lashes then I lost all feeling (They whipped him over eighty times). After it was over I felt no pain and that day I prayed Dhuhr standing."
[In fact he prayed as the blood soiled his clothes.]
Al-Hasan ibn Arafah started weeping when he heard what had happened. Imâm Ahmad questioned him, "Why are you crying? I did not lose my Îman. After that why should I care if I lose my life."
Qul lan yuseebana illa maa kataballaahu lana, huwa Mowlaana, wa ala Allâhi falyatawakkalil mutawakkilun.
Before - when Imâm Ahmad was being led off to the Khalifah - people had tried to dissuade him from a most certain execution. His student: Al-Marrudhî had told him, "O teacher, Allâh says, Do not kill yourselves." Imâm Ahmad had replied, "O Marrudhî, go outside and tell me what you see." Al-Marrudhî went to the wall of the Khalifah's court and saw an ocean of students with their pens and scrolls in their hands.
Al-Marrudhî asked some of them, "What are you waiting here for?" They said, "We are waiting to see what Ahmad will say and then transcribe it." Al-Marrudhî went back to Imâm Ahmad and told him what he had seen.
"O Marrudhî," he said, "what shall I gain by misguiding all those people?"
Imâm Ahmad lived a life of poverty. When others eat lavishly remember there were days - as 'Abdur-Razzaq recalls - that Imâm Ahmad would make a mistake in Salâh. When 'Abdur-Razzaq inquired further he learnt that Imam Ahmad had not eaten for 3 days.
In this life of poverty, hardship and trials, Abdullâh asked his father one day, "Abi when will we ever relax?" His father, one of the greatest revivers of the Sunnah, a role model for all Muslims, looked him in the eye and said, "With the first step we take into Jannah."
Rahim Allâhu Al-Imam Ahmad.
Monday, 27 December 2010
Remember !!!
Remember that with the rise in temperatures there will be an evident rise in fahisha/shamelessness and all types of immodesty that will surround you and I.
Remember to guard your eyes and guard your faith for these are the times where fitnah/trials will approach us from all corners.Remember that no matter how difficult it becomes to maintain your modesty, Allah Subhanhu wa ta'Ala knows of every single sweat, tear and struggle along the way. He, Subhanhu wa ta'Ala is closer to us and knows us better than we know our own selves: 'And when My servants ask you concerning me, I am indeed close (to them): I respond to the du'a (prayer) of every suppliant when they call on Me.'[2:186]
Remember that the blazing heat of the sun can no where be put into comparison with the heat of the blazing 'The fire of Hell is more intense in heat.' [9:81] Remain firm on modesty and Allah will further strengthen your firmness on His Deen.
Remember, it may be that you strive to cover yourself and lower your gaze during these heat-filled days; whether it be with loose garments, hijab, jilbabs, etc... but just imagine the heat you feel with the hijab or thobe is not even an atom's worth of heat that fills the Hell-Fire:Surely, those who disbelieved in Our Ayat, We shall burn them in Fire. As often as their skins are roasted through, We shall change them for other skins that they may taste the punishment.' [4:56'By no means! Verily, it will be the Fire of Hell. Taking away (burning completely) the scalp!' [70:15-16].
Remember that this life is nothing but a split moment and very soon we will stand in front of our Creator and be held accountable for every single sin: major, minor; known, unknown; evident, hidden!
Remember that if you ever doubt yourselves or when you waver in your faith, remind yourselves that his religion is the best there is and there is no better place to be than on the path of Guidance 'It is He Who has sent His Messenger with guidance and the religion of truth, to make it superior over all religions even though the idolators hate (it).' [9:33]
Remember that there is nothing better that you can fill your hearts, your tongues, your ears and your thoughts with than the recitation, the understanding and the implementation of the Glorious Qur'an 'So be not in doubt about it. Verily, it is the truth from your Lord.' [11:17] Ask Allah Subhanhu wa ta'Ala, to make the Qur'an, the spring of your heart, the light of your chest, the banisher of your sadness and the reliever of your distress. Remember that there is not a thing nor a person that can bring any harm or good to you except if Allah wills for it to happen. And remind yourself, anything that Allah wills is good for you whether you see the immediate good in it or not.
Remember that you and I should not look to complain about our grieves and sorrows to created beings.Instead we should only complain to Allah and He is the Only One we should turn to. Just as Ya'qub (alayhi Salaam) said, 'I only complain of my grief and sorrow to Allah.' [12:86] You may be at a point where you are pouring your heart out to your friend and just a minor distraction such as a cellphone call will end it all. Likewise, a therapist needs to be available at the office hours or an appointment needs to be made to let out your feelings and emotions. Similarly, just as you are pouring your thoughts and feelings out, the therapy session comes to an end! In direct contrast, the complaining or 'session' with Allah does not require any appointments, no distractions and no time limit! You and I will gain so much more if we speak to our Rabb for He knows you better than you know your own self!
Remember that with every difficulty comes ease: So, verily, with every difficulty there is relief. Verily, with every difficulty there is relief.' [94:5-6] Allah will never burden you and I beyond what we can handle And Who can possibly know us better than our Creator!
Remember that during times of prosperity and happiness, turn to Allah in gratitude and thank Him for what He has blessed you with. And when hardships and adversities come about, turn to Allah with patience and remind yourselves of the patience of Ya'qub (alayhi Salaam) when he lost his beloved son and immediately uttered the words 'So (for me) patience is most fitting.' 12:18] Let you and I choose patience and gratitude over all other alternatives.
Remember that time is very limited and every moment of ours counts and will be questioned of on the Day of Resurrection. On that day we will search our pockets for any good deeds that can make our scales heavy so as to save us from the blazing heat and entire us into eternal bliss.
Remember...For Allah says that only a few actually remember Allah:'Little do you remember!' 7:3]
Reflect for Allah did not create everything that surrounds you out of vain. Rather He, the Most High created everything to serve a purpose. Strive to be of the people who reflect: Verily, in the creation of the heavens and the earth, and in the alternation of night and day, there are indeed signs for men of understanding. Those who remember Allah standing, sitting, and lying down on their sides and think deeply about the creation of the heavens and the earth, (saying): 'Our Lord! You have not created this without purpose, glory to You!'[3:190-191]Remember to be thankful for there is nothing that you have except that Allah has blessed you with it yet still we busy our lives and never stop to thank Him Who is deserving of all thanks and praise:'Little thanks do you give!' [7:10]
Remember to remember...and remind so that you may not forget!
Remember to guard your eyes and guard your faith for these are the times where fitnah/trials will approach us from all corners.Remember that no matter how difficult it becomes to maintain your modesty, Allah Subhanhu wa ta'Ala knows of every single sweat, tear and struggle along the way. He, Subhanhu wa ta'Ala is closer to us and knows us better than we know our own selves: 'And when My servants ask you concerning me, I am indeed close (to them): I respond to the du'a (prayer) of every suppliant when they call on Me.'[2:186]
Remember that the blazing heat of the sun can no where be put into comparison with the heat of the blazing 'The fire of Hell is more intense in heat.' [9:81] Remain firm on modesty and Allah will further strengthen your firmness on His Deen.
Remember, it may be that you strive to cover yourself and lower your gaze during these heat-filled days; whether it be with loose garments, hijab, jilbabs, etc... but just imagine the heat you feel with the hijab or thobe is not even an atom's worth of heat that fills the Hell-Fire:Surely, those who disbelieved in Our Ayat, We shall burn them in Fire. As often as their skins are roasted through, We shall change them for other skins that they may taste the punishment.' [4:56'By no means! Verily, it will be the Fire of Hell. Taking away (burning completely) the scalp!' [70:15-16].
Remember that this life is nothing but a split moment and very soon we will stand in front of our Creator and be held accountable for every single sin: major, minor; known, unknown; evident, hidden!
Remember that if you ever doubt yourselves or when you waver in your faith, remind yourselves that his religion is the best there is and there is no better place to be than on the path of Guidance 'It is He Who has sent His Messenger with guidance and the religion of truth, to make it superior over all religions even though the idolators hate (it).' [9:33]
Remember that there is nothing better that you can fill your hearts, your tongues, your ears and your thoughts with than the recitation, the understanding and the implementation of the Glorious Qur'an 'So be not in doubt about it. Verily, it is the truth from your Lord.' [11:17] Ask Allah Subhanhu wa ta'Ala, to make the Qur'an, the spring of your heart, the light of your chest, the banisher of your sadness and the reliever of your distress. Remember that there is not a thing nor a person that can bring any harm or good to you except if Allah wills for it to happen. And remind yourself, anything that Allah wills is good for you whether you see the immediate good in it or not.
Remember that you and I should not look to complain about our grieves and sorrows to created beings.Instead we should only complain to Allah and He is the Only One we should turn to. Just as Ya'qub (alayhi Salaam) said, 'I only complain of my grief and sorrow to Allah.' [12:86] You may be at a point where you are pouring your heart out to your friend and just a minor distraction such as a cellphone call will end it all. Likewise, a therapist needs to be available at the office hours or an appointment needs to be made to let out your feelings and emotions. Similarly, just as you are pouring your thoughts and feelings out, the therapy session comes to an end! In direct contrast, the complaining or 'session' with Allah does not require any appointments, no distractions and no time limit! You and I will gain so much more if we speak to our Rabb for He knows you better than you know your own self!
Remember that with every difficulty comes ease: So, verily, with every difficulty there is relief. Verily, with every difficulty there is relief.' [94:5-6] Allah will never burden you and I beyond what we can handle And Who can possibly know us better than our Creator!
Remember that during times of prosperity and happiness, turn to Allah in gratitude and thank Him for what He has blessed you with. And when hardships and adversities come about, turn to Allah with patience and remind yourselves of the patience of Ya'qub (alayhi Salaam) when he lost his beloved son and immediately uttered the words 'So (for me) patience is most fitting.' 12:18] Let you and I choose patience and gratitude over all other alternatives.
Remember that time is very limited and every moment of ours counts and will be questioned of on the Day of Resurrection. On that day we will search our pockets for any good deeds that can make our scales heavy so as to save us from the blazing heat and entire us into eternal bliss.
Remember...For Allah says that only a few actually remember Allah:'Little do you remember!' 7:3]
Reflect for Allah did not create everything that surrounds you out of vain. Rather He, the Most High created everything to serve a purpose. Strive to be of the people who reflect: Verily, in the creation of the heavens and the earth, and in the alternation of night and day, there are indeed signs for men of understanding. Those who remember Allah standing, sitting, and lying down on their sides and think deeply about the creation of the heavens and the earth, (saying): 'Our Lord! You have not created this without purpose, glory to You!'[3:190-191]Remember to be thankful for there is nothing that you have except that Allah has blessed you with it yet still we busy our lives and never stop to thank Him Who is deserving of all thanks and praise:'Little thanks do you give!' [7:10]
Remember to remember...and remind so that you may not forget!
His Letter to ‘Abbaad ibn ‘Abbaad
His Letter to ‘Abbaad ibn ‘Abbaad
“From Sufyaan ibn Sa’eed to ‘Abbaad ibn ‘Abbaad
Peace be upon you. All praise is for Allaah, and none has the right to be worshipped but Him. To proceed: I advise you to fear Allaah, for if you fear Allaah, the Possessor of Might and Majesty, He will save you from being harmed by people. But if you fear people, they will not avail you in the least (if) Allaah (wants to punish you). You asked me to write you a letter, and in it, you wanted me to write down certain qualities and characteristics that you can use as guidelines for dealing with the people of your lifetime, so that you can fulfill the rights they have over you; as well as qualities that will make you deserving of asking Allaah, the Possessor of Might and Majesty, for His rewards. It is a weighty matter indeed that you ask me about. Those that study and apply this matter today are few indeed.
Today, people are not be able to discern between truth and falsehood, and none will be saved from this predicament except for someone who invokes Allaah for help with the same intensity and feeling with which a drowning man invokes Allaah for help. Do you know of anyone who is at that level? It used to be said, ‘The time draws near for the people when the wise among them will find no joy (but will instead be constantly worried about the degeneration of Muslim society).
Fear Allaah, the Possessor of Might and Majesty. Be a man of solitude; occupy your time with yourself (with preparing for the Hereafter); and seek companionship with the Book of Allaah (Allaah, the Possessor of Might and Majesty). Beware of rulers, and stay in the company of the poor and needy; establish close ties of friendship with them. If, in a gentle manner, you are able to order others to do good deeds, then do so. If your advice is accepted, praise Allaah (the Possessor of Might and Majesty). But, if your advice is rejected, then focus on yourself, because rectifying yourself is an endeavor that should keep you very busy.
Beware of status (i.e., positions of authority and leadership) and of loving status. For staying away from positions of authority is harder than staying away from all other worldly things (since power and prestige have such an intoxicating effect on a person).
It has been conveyed to me that the Companions of the Messenger of Allaah (salallaahu ‘alaihi wasallam) sought refuge from such a time as we live in, and they possessed knowledge that we do not possess. How will it be for us if a trial overtakes us when we are short in knowledge, foresight, patience, and people who help and encourage us to do good deeds; compounded with those shortages are the vile times we live in and the corrupted people that are alive now. So adhere to what was taught in the early days of Islaam. Try to remain obscure and unknown, for we live in an age wherein the best thing a person can do is to remain obscure and unknown.
Isolate yourself from others, and mix with people as little as possible. Verily, ‘Umar ibn Al-Khattaab (radiallaahu ‘anhu) said, ‘Do not become ambitious, for ambition is in reality poverty, whereas giving up hope (of worldly riches and pleasures, whereby one becomes content with one’s lot) is in reality richness. In isolation, one can achieve tranquility since one avoids mixing with evil people. Sa’eed ibn Al-Musayyib used to say, ‘Isolation is worship.’ In the past when people met, they would benefit from one another, but that is no longer the case today. So in my view, safety means forsaking people. Beware of rulings; do not go near them, and do not mix with them at all.
And beware of being deceived, of being asked to intercede on behalf of someone when, by acquiescing to that request, you will in fact be harming a victim of transgression or preventing an injustice from being redressed – for this is the Devil’s Deception. Evil reciters (of the Qur’aan (i.e., those who are not sincere)) use this deception to climb the ladder of worldly prosperity. It used to be said, ‘Beware of the trial of an ignorant worshipper and of an evil scholar, for indeed being put to trial by them is a true ordeal for every weak person.’
As long as others are available to answer questions and issue legal rulings, take advantage of the situation (and do not issue legal rulings yourself), and do not compete with the scholars who do issue legal rulings: Beware of being someone who loves to be heard, to have his opinions followed, and to have his view gain popularity far and wide throughout the lands. Beware of loving positions of leadership, for among mankind there are people who love positions of leadership more than they love gold and silver:
This is a very subtle problem that is perceived only by the giants among scholars. And beware of Ar-Riyaa’ (doing deeds for show), for indeed, Ar-Riyaa’ is more hidden (from a person’s vantage point) than the crawling of an ant. Hudayfah (radiallaahu ‘anhu) said, “A time will come for people when both evil and good are presented to a man, yet he does not know which to follow.’ Let death preoccupy you and always be on your mind. And decrease your expectations for this world. Remember death frequently, the things that happen to you in this world will be easier for you to bear…Know that the time draws near when a man will desire death.
May Allaah protect both of us and you from the things that bring about our destruction, and may He guide both of us and you along the path of obedience (to Him).”
Source: Biography of Imam Sufyaan ath-Thawri
“From Sufyaan ibn Sa’eed to ‘Abbaad ibn ‘Abbaad
Peace be upon you. All praise is for Allaah, and none has the right to be worshipped but Him. To proceed: I advise you to fear Allaah, for if you fear Allaah, the Possessor of Might and Majesty, He will save you from being harmed by people. But if you fear people, they will not avail you in the least (if) Allaah (wants to punish you). You asked me to write you a letter, and in it, you wanted me to write down certain qualities and characteristics that you can use as guidelines for dealing with the people of your lifetime, so that you can fulfill the rights they have over you; as well as qualities that will make you deserving of asking Allaah, the Possessor of Might and Majesty, for His rewards. It is a weighty matter indeed that you ask me about. Those that study and apply this matter today are few indeed.
Today, people are not be able to discern between truth and falsehood, and none will be saved from this predicament except for someone who invokes Allaah for help with the same intensity and feeling with which a drowning man invokes Allaah for help. Do you know of anyone who is at that level? It used to be said, ‘The time draws near for the people when the wise among them will find no joy (but will instead be constantly worried about the degeneration of Muslim society).
Fear Allaah, the Possessor of Might and Majesty. Be a man of solitude; occupy your time with yourself (with preparing for the Hereafter); and seek companionship with the Book of Allaah (Allaah, the Possessor of Might and Majesty). Beware of rulers, and stay in the company of the poor and needy; establish close ties of friendship with them. If, in a gentle manner, you are able to order others to do good deeds, then do so. If your advice is accepted, praise Allaah (the Possessor of Might and Majesty). But, if your advice is rejected, then focus on yourself, because rectifying yourself is an endeavor that should keep you very busy.
Beware of status (i.e., positions of authority and leadership) and of loving status. For staying away from positions of authority is harder than staying away from all other worldly things (since power and prestige have such an intoxicating effect on a person).
It has been conveyed to me that the Companions of the Messenger of Allaah (salallaahu ‘alaihi wasallam) sought refuge from such a time as we live in, and they possessed knowledge that we do not possess. How will it be for us if a trial overtakes us when we are short in knowledge, foresight, patience, and people who help and encourage us to do good deeds; compounded with those shortages are the vile times we live in and the corrupted people that are alive now. So adhere to what was taught in the early days of Islaam. Try to remain obscure and unknown, for we live in an age wherein the best thing a person can do is to remain obscure and unknown.
Isolate yourself from others, and mix with people as little as possible. Verily, ‘Umar ibn Al-Khattaab (radiallaahu ‘anhu) said, ‘Do not become ambitious, for ambition is in reality poverty, whereas giving up hope (of worldly riches and pleasures, whereby one becomes content with one’s lot) is in reality richness. In isolation, one can achieve tranquility since one avoids mixing with evil people. Sa’eed ibn Al-Musayyib used to say, ‘Isolation is worship.’ In the past when people met, they would benefit from one another, but that is no longer the case today. So in my view, safety means forsaking people. Beware of rulings; do not go near them, and do not mix with them at all.
And beware of being deceived, of being asked to intercede on behalf of someone when, by acquiescing to that request, you will in fact be harming a victim of transgression or preventing an injustice from being redressed – for this is the Devil’s Deception. Evil reciters (of the Qur’aan (i.e., those who are not sincere)) use this deception to climb the ladder of worldly prosperity. It used to be said, ‘Beware of the trial of an ignorant worshipper and of an evil scholar, for indeed being put to trial by them is a true ordeal for every weak person.’
As long as others are available to answer questions and issue legal rulings, take advantage of the situation (and do not issue legal rulings yourself), and do not compete with the scholars who do issue legal rulings: Beware of being someone who loves to be heard, to have his opinions followed, and to have his view gain popularity far and wide throughout the lands. Beware of loving positions of leadership, for among mankind there are people who love positions of leadership more than they love gold and silver:
This is a very subtle problem that is perceived only by the giants among scholars. And beware of Ar-Riyaa’ (doing deeds for show), for indeed, Ar-Riyaa’ is more hidden (from a person’s vantage point) than the crawling of an ant. Hudayfah (radiallaahu ‘anhu) said, “A time will come for people when both evil and good are presented to a man, yet he does not know which to follow.’ Let death preoccupy you and always be on your mind. And decrease your expectations for this world. Remember death frequently, the things that happen to you in this world will be easier for you to bear…Know that the time draws near when a man will desire death.
May Allaah protect both of us and you from the things that bring about our destruction, and may He guide both of us and you along the path of obedience (to Him).”
Source: Biography of Imam Sufyaan ath-Thawri
Imam Sufyaan (rahimahullah) once wrote in a letter of advice:
"...Allah (azza wa jal) says:
"And take a provision (with you) for the journey, but the best provision is At-Taqwa (piety, righteouness, etc)."(Qur'an 2:197)
Piety here means staying away from acts of trangression...My brother, fear Allah; be truthful in speech, and make your intentions sincere and pure; perform various kinds of good deeds, deeds that are not full of deceit and duplicity. Verily, Allah sees you even though you do not see Him. He is with you (with His knowledge) wherever you are. There is nothing about you that is hidden from Him. Do not deceive Allah, lest He does the same with you, for if one deceives Allah, Allah deceives him; furthemore, faith (Eemaan) leaves such a person, though he may not be aware of the fact that it has left him.
Do not concoct evil plots against any Muslim, for the evil plot encompasses and harms no one save the one who concocted it. And do not transgress against any Muslim, for Allah (azza wa jal) says:
"O mankind! Your rebellion (disobedience to Allah) is only against your ownselves." (Qur'an 10: 23)
Do not cheat or deceive any believer, for cheating and deceiving a believer means that you have some hypocrisy in your heart. Do not be jealous and do not backbite, for these sins nullify your good deeds. Some jurists would perform ablution after backbiting, just as they would perform ablution after they would release impurities from their bodies.
Improve your secret and private life, and Allah will improve your public and social life. Make matters well between you and Allah, and Allah will make matters well between you and people. Work for the Hereafter, and Allah will be enough for you in your worldly concerns. Purchase the Hereafter, and use this worldly life as a method of payment for your purchase, and as a result, you will gain profit in this world and in the Hereafter. But do not purchase this world at the cost of the Hereafter; for if you do so, you will lose out on both worlds."
Source: Biography of Imam Sufyaan ath-Thawri
May Allah have mercy on him, ameen
"And take a provision (with you) for the journey, but the best provision is At-Taqwa (piety, righteouness, etc)."(Qur'an 2:197)
Piety here means staying away from acts of trangression...My brother, fear Allah; be truthful in speech, and make your intentions sincere and pure; perform various kinds of good deeds, deeds that are not full of deceit and duplicity. Verily, Allah sees you even though you do not see Him. He is with you (with His knowledge) wherever you are. There is nothing about you that is hidden from Him. Do not deceive Allah, lest He does the same with you, for if one deceives Allah, Allah deceives him; furthemore, faith (Eemaan) leaves such a person, though he may not be aware of the fact that it has left him.
Do not concoct evil plots against any Muslim, for the evil plot encompasses and harms no one save the one who concocted it. And do not transgress against any Muslim, for Allah (azza wa jal) says:
"O mankind! Your rebellion (disobedience to Allah) is only against your ownselves." (Qur'an 10: 23)
Do not cheat or deceive any believer, for cheating and deceiving a believer means that you have some hypocrisy in your heart. Do not be jealous and do not backbite, for these sins nullify your good deeds. Some jurists would perform ablution after backbiting, just as they would perform ablution after they would release impurities from their bodies.
Improve your secret and private life, and Allah will improve your public and social life. Make matters well between you and Allah, and Allah will make matters well between you and people. Work for the Hereafter, and Allah will be enough for you in your worldly concerns. Purchase the Hereafter, and use this worldly life as a method of payment for your purchase, and as a result, you will gain profit in this world and in the Hereafter. But do not purchase this world at the cost of the Hereafter; for if you do so, you will lose out on both worlds."
Source: Biography of Imam Sufyaan ath-Thawri
May Allah have mercy on him, ameen
Be sagacious !
"....The most sagacious of the sagacious ones is he who enters Paradise because of a sin he perpetrated: He places his sin before his eyes, continuing to be constantly afraid for himself on account of that sin until he departs from this world and enters Paradise. And the most foolish of the foolish ones is he who enters the Hellfire on account of a single good deed he performed: He places it before his eyes, constantly remembering it and hoping to be rewarded for it, and in the meanwhile, he takes his sins lightly; and he continues to remain upon that condition until he parts from this world and enters the Hellfire. My Brother, be sagacious: be constantly afraid for yourself on account of your past mistakes, since you do not know whether or not your Lord will punish you for them. And you do not know what impact your sins will have on the remainder of your life.
Remember, that Ibraheem (alayhi salam) despite the fact that he was the Khaleel ar-Rahmaan (this was a position of high ranking with his Lord), feared for himself and asked his Lord:
"O my Lord...keep me and my sons away from worshipping idols."
(Qur'an 14: 35)
"And Yousuf (alayhi salam) said:
"My Lord...cause me to die as a Muslim (the one submitting to Your Will), and join me with the righteous."
(Qur'an, 12: 101)
And Moosa (alayhi salam) said:
"My Lord! For that which You have favored me, I will never more be a helper for the Mujrimun (criminals, disobedient to Allah, polytheists, sinners, etc)!"
(Qur'an, 28: 17)
And Shu'aib (alayhi salam) said:
"And it is not for us to return to it unless Allah, our Lord, shall will."
(Qur'an 7: 89)
All of these Prophets of Allah feared for themselves (so imagine the degree to which we should fear for ourselves).
And remember that a Muslim is a person from whose tongue and hand other Muslims are safe."
Source: Biography of Imam Sufyaan ath-Thawri
May Allah have mercy on him, ameen !
Remember, that Ibraheem (alayhi salam) despite the fact that he was the Khaleel ar-Rahmaan (this was a position of high ranking with his Lord), feared for himself and asked his Lord:
"O my Lord...keep me and my sons away from worshipping idols."
(Qur'an 14: 35)
"And Yousuf (alayhi salam) said:
"My Lord...cause me to die as a Muslim (the one submitting to Your Will), and join me with the righteous."
(Qur'an, 12: 101)
And Moosa (alayhi salam) said:
"My Lord! For that which You have favored me, I will never more be a helper for the Mujrimun (criminals, disobedient to Allah, polytheists, sinners, etc)!"
(Qur'an, 28: 17)
And Shu'aib (alayhi salam) said:
"And it is not for us to return to it unless Allah, our Lord, shall will."
(Qur'an 7: 89)
All of these Prophets of Allah feared for themselves (so imagine the degree to which we should fear for ourselves).
And remember that a Muslim is a person from whose tongue and hand other Muslims are safe."
Source: Biography of Imam Sufyaan ath-Thawri
May Allah have mercy on him, ameen !
The heart's best Medicine
The heart's best Medicine
Ibn Al Qayyim, may Allaah have mercy upon him, says:
In short, there is nothing more beneficial for the heart than reading the Qur’aan and with contemplation and reflection. The Qur’aan encompasses all the levels of the travellers, the conditions of the workers, and stations of those possessing knowledge. It is the Qur’aan that generates love, desire, fear, hope, repentance, reliance, pleasure, entrustment, gratitude, patience, and the rest of the different states that are life to the heart and perfection of it. Likewise, it repels all the rebuked characteristics and actions that cause the corruption and ruin of the heart.If people were to possess a realization of what recitation of the Qur’aan with contemplation contains, they would devote themselves to it at the expense of anything else. When the person reads it with reflection and he comes across an aayah that he is in need of, for the cure of his heart, he repeats it, even if he does so a hundred times or the whole night. Hence, to recite a single aayah of the Qur’aan with contemplation and reflection is better than reciting the Qur’aan to completion without any contemplation or reflection. It is also more beneficial for the heart and more conducive to attaining eemaan and tasting the sweetness of the Qur’aan.
Source: Miftaah Daar as-Sa’aadah, page 204 | Ibn Al Qayyim
Transcribed from: Causes Behind the Increase and Decrease of Eemaan | Shaykh ‘Abdur-Razzaaq al-’Abbaad
Ibn Al Qayyim, may Allaah have mercy upon him, says:
In short, there is nothing more beneficial for the heart than reading the Qur’aan and with contemplation and reflection. The Qur’aan encompasses all the levels of the travellers, the conditions of the workers, and stations of those possessing knowledge. It is the Qur’aan that generates love, desire, fear, hope, repentance, reliance, pleasure, entrustment, gratitude, patience, and the rest of the different states that are life to the heart and perfection of it. Likewise, it repels all the rebuked characteristics and actions that cause the corruption and ruin of the heart.If people were to possess a realization of what recitation of the Qur’aan with contemplation contains, they would devote themselves to it at the expense of anything else. When the person reads it with reflection and he comes across an aayah that he is in need of, for the cure of his heart, he repeats it, even if he does so a hundred times or the whole night. Hence, to recite a single aayah of the Qur’aan with contemplation and reflection is better than reciting the Qur’aan to completion without any contemplation or reflection. It is also more beneficial for the heart and more conducive to attaining eemaan and tasting the sweetness of the Qur’aan.
Source: Miftaah Daar as-Sa’aadah, page 204 | Ibn Al Qayyim
Transcribed from: Causes Behind the Increase and Decrease of Eemaan | Shaykh ‘Abdur-Razzaaq al-’Abbaad
Greatest of Losses
"So let my Enemies say what they will for my Sins are many, and perhaps because of their backbiting and slander My sins will be lightened and instead fall upon their shoulders " Shaykh Muqbil Ibn Hadi Al-Wadi'ee (rahimullah)
“Know that the greatest of losses is for you to be preoccupied with one who will bring you nothing but a loss in your time with Allah – the Mighty and Majestic – and being cut off from Him; wasting your time with the person, a weakening of your energy, and the dispersing of your resolve. So, if you are tested with this – and you must be tested with this – deal with him according to how Allah would wish, and be patient with him as much as possible. Get closer to Allah and His Pleasure by way of this person, and make your getting together with him something to benefit from, not something to incur a loss from. Be with him as if you are a man who is on a road who was stopped by another man, who then asks you to take him on your journey. Make sure that you are the one who gives him a ride, and that he is not the one giving you the ride. If he refuses, and there is nothing to gain from travelling with him, do not stop for him, bid him farewell, and do not even turn back to look at him, as he is a highway robber, regardless of who he really is.
So, save your heart, be wary of how you spend your days and nights, and do not let the Sun set before you arrive at your destination.”
Ibn al-Qayyim; ‘al-Wabil as-Sayyib‘
Whomever’s knowledge is not beneficial and deems himself better than those who preceded him in his stances and his elaborate, laborious speech, will also deem himself better than them in knowledge or ranking in the Sight of Allah. He will look down upon those who came before him and mock them for having little knowledge. This pauper does not realize that the lack of speech arising from the Salaf was because of their wara’ and fear of Allah, had they wished to lengthen or detail their discussions, they were fully capable of doing so. When ibn ‘Abbas heard some people debating about the religion he said,
Do you not know that to Allah belong certain servants, though they are fully able to respond and are not dumb, the fear of Allah has silenced them and given them tranquility. They are the true scholars, the eloquent ones, the intelligent, the noble; scholars of the Days of Allah, except that when they brought to mind the greatness of Allah, their minds were overcome, their hearts split for the fear of Allah, and their tongues were silenced. When they recovered from this state they rushed to performing righteous deeds thinking themselves to be amongst those who were negligent when in reality they were sagacious, those of strong determination; thinking themselves to be oppressors and sinners when in reality they were pious worshippers, free of oppression and sin. They did not think that abundant worship was too much for Him; they were not content with little worship, and they did not look down on any acts of worship. Wherever you were to meet them you would find them sombre, solicitous, in a state of dread and fear of their Lord. [Reported by Abu Nu'aym and others.]
Transcribed from: The Excellence of Knowledge – The Virtue of the Salafover the Khalaf | Fadl ‘Ilm al-Salaf ‘alal-Khalaf | Ibn Rajab Al-Hanbali
It is befitting for the believer that his fear and his hope (in Allaah) be one (i.e. equal). Since whichever of the two is allowed to overwhelm; then its companion is destroyed, Imaam Ahmad has given textual proof concerning this.
This is because whosever’s fear overwhelms (the other) then he falls into a form of despair, and whosever’s hope overwhelms (the other) then he falls into a form of feeling immunity from the plan of Allaah.
Shaykh ul-Islaam Ibn Taymiyyah "So let my Enemies say what they will for my Sins are many, and perhaps because of their backbiting and slander My sins will be lightened and instead fall upon their shoulders " Shaykh Muqbil Ibn Hadi Al-Wadi'ee (rahimullah) “Know that the greatest of losses is for you to be preoccupied with one who will bring you nothing but a loss in your time with Allah – the Mighty and Majestic – and being cut off from Him; wasting your time with the person, a weakening of your energy, and the dispersing of your resolve. So, if you are tested with this – and you must be tested with this – deal with him according to how Allah would wish, and be patient with him as much as possible. Get closer to Allah and His Pleasure by way of this person, and make your getting together with him something to benefit from, not something to incur a loss from. Be with him as if you are a man who is on a road who was stopped by another man, who then asks you to take him on your journey. Make sure that you are the one who gives him a ride, and that he is not the one giving you the ride. If he refuses, and there is nothing to gain from travelling with him, do not stop for him, bid him farewell, and do not even turn back to look at him, as he is a highway robber, regardless of who he really is.So, save your heart, be wary of how you spend your days and nights, and do not let the Sun set before you arrive at your destination.”Ibn al-Qayyim; ‘al-Wabil as-Sayyib‘Whomever’s knowledge is not beneficial and deems himself better than those who preceded him in his stances and his elaborate, laborious speech, will also deem himself better than them in knowledge or ranking in the Sight of Allah. He will look down upon those who came before him and mock them for having little knowledge. This pauper does not realize that the lack of speech arising from the Salaf was because of their wara’ and fear of Allah, had they wished to lengthen or detail their discussions, they were fully capable of doing so. When ibn ‘Abbas heard some people debating about the religion he said,Do you not know that to Allah belong certain servants, though they are fully able to respond and are not dumb, the fear of Allah has silenced them and given them tranquility. They are the true scholars, the eloquent ones, the intelligent, the noble; scholars of the Days of Allah, except that when they brought to mind the greatness of Allah, their minds were overcome, their hearts split for the fear of Allah, and their tongues were silenced. When they recovered from this state they rushed to performing righteous deeds thinking themselves to be amongst those who were negligent when in reality they were sagacious, those of strong determination; thinking themselves to be oppressors and sinners when in reality they were pious worshippers, free of oppression and sin. They did not think that abundant worship was too much for Him; they were not content with little worship, and they did not look down on any acts of worship. Wherever you were to meet them you would find them sombre, solicitous, in a state of dread and fear of their Lord. [Reported by Abu Nu'aym and others.]Transcribed from: The Excellence of Knowledge – The Virtue of the Salafover the Khalaf | Fadl ‘Ilm al-Salaf ‘alal-Khalaf | Ibn Rajab Al-HanbaliIt is befitting for the believer that his fear and his hope (in Allaah) be one (i.e. equal). Since whichever of the two is allowed to overwhelm; then its companion is destroyed, Imaam Ahmad has given textual proof concerning this.This is because whosever’s fear overwhelms (the other) then he falls into a form of despair, and whosever’s hope overwhelms (the other) then he falls into a form of feeling immunity from the plan of Allaah.Shaykh ul-Islaam Ibn Taymiyyah
“Know that the greatest of losses is for you to be preoccupied with one who will bring you nothing but a loss in your time with Allah – the Mighty and Majestic – and being cut off from Him; wasting your time with the person, a weakening of your energy, and the dispersing of your resolve. So, if you are tested with this – and you must be tested with this – deal with him according to how Allah would wish, and be patient with him as much as possible. Get closer to Allah and His Pleasure by way of this person, and make your getting together with him something to benefit from, not something to incur a loss from. Be with him as if you are a man who is on a road who was stopped by another man, who then asks you to take him on your journey. Make sure that you are the one who gives him a ride, and that he is not the one giving you the ride. If he refuses, and there is nothing to gain from travelling with him, do not stop for him, bid him farewell, and do not even turn back to look at him, as he is a highway robber, regardless of who he really is.
So, save your heart, be wary of how you spend your days and nights, and do not let the Sun set before you arrive at your destination.”
Ibn al-Qayyim; ‘al-Wabil as-Sayyib‘
Whomever’s knowledge is not beneficial and deems himself better than those who preceded him in his stances and his elaborate, laborious speech, will also deem himself better than them in knowledge or ranking in the Sight of Allah. He will look down upon those who came before him and mock them for having little knowledge. This pauper does not realize that the lack of speech arising from the Salaf was because of their wara’ and fear of Allah, had they wished to lengthen or detail their discussions, they were fully capable of doing so. When ibn ‘Abbas heard some people debating about the religion he said,
Do you not know that to Allah belong certain servants, though they are fully able to respond and are not dumb, the fear of Allah has silenced them and given them tranquility. They are the true scholars, the eloquent ones, the intelligent, the noble; scholars of the Days of Allah, except that when they brought to mind the greatness of Allah, their minds were overcome, their hearts split for the fear of Allah, and their tongues were silenced. When they recovered from this state they rushed to performing righteous deeds thinking themselves to be amongst those who were negligent when in reality they were sagacious, those of strong determination; thinking themselves to be oppressors and sinners when in reality they were pious worshippers, free of oppression and sin. They did not think that abundant worship was too much for Him; they were not content with little worship, and they did not look down on any acts of worship. Wherever you were to meet them you would find them sombre, solicitous, in a state of dread and fear of their Lord. [Reported by Abu Nu'aym and others.]
Transcribed from: The Excellence of Knowledge – The Virtue of the Salafover the Khalaf | Fadl ‘Ilm al-Salaf ‘alal-Khalaf | Ibn Rajab Al-Hanbali
It is befitting for the believer that his fear and his hope (in Allaah) be one (i.e. equal). Since whichever of the two is allowed to overwhelm; then its companion is destroyed, Imaam Ahmad has given textual proof concerning this.
This is because whosever’s fear overwhelms (the other) then he falls into a form of despair, and whosever’s hope overwhelms (the other) then he falls into a form of feeling immunity from the plan of Allaah.
Shaykh ul-Islaam Ibn Taymiyyah "So let my Enemies say what they will for my Sins are many, and perhaps because of their backbiting and slander My sins will be lightened and instead fall upon their shoulders " Shaykh Muqbil Ibn Hadi Al-Wadi'ee (rahimullah) “Know that the greatest of losses is for you to be preoccupied with one who will bring you nothing but a loss in your time with Allah – the Mighty and Majestic – and being cut off from Him; wasting your time with the person, a weakening of your energy, and the dispersing of your resolve. So, if you are tested with this – and you must be tested with this – deal with him according to how Allah would wish, and be patient with him as much as possible. Get closer to Allah and His Pleasure by way of this person, and make your getting together with him something to benefit from, not something to incur a loss from. Be with him as if you are a man who is on a road who was stopped by another man, who then asks you to take him on your journey. Make sure that you are the one who gives him a ride, and that he is not the one giving you the ride. If he refuses, and there is nothing to gain from travelling with him, do not stop for him, bid him farewell, and do not even turn back to look at him, as he is a highway robber, regardless of who he really is.So, save your heart, be wary of how you spend your days and nights, and do not let the Sun set before you arrive at your destination.”Ibn al-Qayyim; ‘al-Wabil as-Sayyib‘Whomever’s knowledge is not beneficial and deems himself better than those who preceded him in his stances and his elaborate, laborious speech, will also deem himself better than them in knowledge or ranking in the Sight of Allah. He will look down upon those who came before him and mock them for having little knowledge. This pauper does not realize that the lack of speech arising from the Salaf was because of their wara’ and fear of Allah, had they wished to lengthen or detail their discussions, they were fully capable of doing so. When ibn ‘Abbas heard some people debating about the religion he said,Do you not know that to Allah belong certain servants, though they are fully able to respond and are not dumb, the fear of Allah has silenced them and given them tranquility. They are the true scholars, the eloquent ones, the intelligent, the noble; scholars of the Days of Allah, except that when they brought to mind the greatness of Allah, their minds were overcome, their hearts split for the fear of Allah, and their tongues were silenced. When they recovered from this state they rushed to performing righteous deeds thinking themselves to be amongst those who were negligent when in reality they were sagacious, those of strong determination; thinking themselves to be oppressors and sinners when in reality they were pious worshippers, free of oppression and sin. They did not think that abundant worship was too much for Him; they were not content with little worship, and they did not look down on any acts of worship. Wherever you were to meet them you would find them sombre, solicitous, in a state of dread and fear of their Lord. [Reported by Abu Nu'aym and others.]Transcribed from: The Excellence of Knowledge – The Virtue of the Salafover the Khalaf | Fadl ‘Ilm al-Salaf ‘alal-Khalaf | Ibn Rajab Al-HanbaliIt is befitting for the believer that his fear and his hope (in Allaah) be one (i.e. equal). Since whichever of the two is allowed to overwhelm; then its companion is destroyed, Imaam Ahmad has given textual proof concerning this.This is because whosever’s fear overwhelms (the other) then he falls into a form of despair, and whosever’s hope overwhelms (the other) then he falls into a form of feeling immunity from the plan of Allaah.Shaykh ul-Islaam Ibn Taymiyyah
Speaking Privately with Allah
Speaking Privately with Allah
The Prayer: is a link between the servant and his Lord. The Prophet (saws) said: "Indeed, when one of you prays, he speaks privately with his Lord." [Reported by Al-Bukhaaree]
And Allaah says in the qudsee hadeeth: "I have divided the prayer between Myself and My servant into two parts, and My servant will have what he asks for.
So when the servant says: ‘Al-Hamdulillaahi Rabb-il-‘Alameen’, Allaah says: ‘My servant has praised Me.’
And when he says: ‘Ar-Rahmaan-ir- Raheem’, Allaah says: ‘My servant has extolled Me.’
And when he says: ‘Maaliki-yawm- id-Deen’, Allaah says: ‘My servant has honored Me.’
And when he says: ‘Iyyaaka Na’bdu wa Iyyaaka Nasta’een’, Allaah says: ‘This is between Me and My servant and My servant will have what he asks for.’
And when he says: ‘Ihdinaas-Siraat- al-Mustaqeem. Siraat-aladheena an’amta ‘alaihim. Ghairil-Maghdoobi ‘alaihim wa lad-Daalleen’, Allaah says: ‘This is for My servant and for My servant will be what he asks for.’" [Reported by Muslim]
The Prayer: is a garden of ‘ibaadaat (acts of worship), in which every splendid type of worship is found.
There is the takbeer, by which the prayer is initiated, the standing in which the person praying recites the words of Allaah, the bowing in which he extols his Lord, the rising from the bowing position, which is filled with the praising of Allaah, the prostration in which he glorifies Allaah by His highness and in which he implores him through supplication, the sitting in which there is the tashahhud and (more) supplication and the closing with tasleem.
Source:
Virtues of the Prayer - by Shaykh Muhammad Saleh Al UthaymeenSource:Sifat Salaat-in-Nabee
The Prayer: is a link between the servant and his Lord. The Prophet (saws) said: "Indeed, when one of you prays, he speaks privately with his Lord." [Reported by Al-Bukhaaree]
And Allaah says in the qudsee hadeeth: "I have divided the prayer between Myself and My servant into two parts, and My servant will have what he asks for.
So when the servant says: ‘Al-Hamdulillaahi Rabb-il-‘Alameen’, Allaah says: ‘My servant has praised Me.’
And when he says: ‘Ar-Rahmaan-ir- Raheem’, Allaah says: ‘My servant has extolled Me.’
And when he says: ‘Maaliki-yawm- id-Deen’, Allaah says: ‘My servant has honored Me.’
And when he says: ‘Iyyaaka Na’bdu wa Iyyaaka Nasta’een’, Allaah says: ‘This is between Me and My servant and My servant will have what he asks for.’
And when he says: ‘Ihdinaas-Siraat- al-Mustaqeem. Siraat-aladheena an’amta ‘alaihim. Ghairil-Maghdoobi ‘alaihim wa lad-Daalleen’, Allaah says: ‘This is for My servant and for My servant will be what he asks for.’" [Reported by Muslim]
The Prayer: is a garden of ‘ibaadaat (acts of worship), in which every splendid type of worship is found.
There is the takbeer, by which the prayer is initiated, the standing in which the person praying recites the words of Allaah, the bowing in which he extols his Lord, the rising from the bowing position, which is filled with the praising of Allaah, the prostration in which he glorifies Allaah by His highness and in which he implores him through supplication, the sitting in which there is the tashahhud and (more) supplication and the closing with tasleem.
Source:
Virtues of the Prayer - by Shaykh Muhammad Saleh Al UthaymeenSource:Sifat Salaat-in-Nabee
How to cure your diseased heart
How to cure your diseased heart
Ibn Hajar Al-Asqalaanee rahimahullahu ta’aala said:
The heart has been singled out because it is the leader of the body and through the purification of the leader, the subjects become purified, and with his corruption they become corrupted. So if you, O servant of Allaah, wish to cure your heart then it is upon you to be truthful with regards to
(1)seeking refuge with Allaah and
(2)putting trust in Him, to
(3)pray a great deal of supererogatory prayers, to
(4)perform the actions of obedience to Allaah frequently,
(5) to pray the night prayer while the people are sleeping, and to treat your heart by
(6) making it continuously stick to the remembrances and by
(7) befriending only the righteous… and to
(8)frequently recite the Qur’aan.
And Allaah will indeed allow all of this to be preserved by Him.
Source: Diseases and Cures of the Heart by Shaykhul Islaam ibn Taymiyyah (actually on the back cover of the english version) How to cure your diseased heart
Ibn Hajar Al-Asqalaanee rahimahullahu ta’aala said:
The heart has been singled out because it is the leader of the body and through the purification of the leader, the subjects become purified, and with his corruption they become corrupted. So if you, O servant of Allaah, wish to cure your heart then it is upon you to be truthful with regards to
(1)seeking refuge with Allaah and
(2)putting trust in Him, to
(3)pray a great deal of supererogatory prayers, to
(4)perform the actions of obedience to Allaah frequently,
(5) to pray the night prayer while the people are sleeping, and to treat your heart by
(6) making it continuously stick to the remembrances and by
(7) befriending only the righteous… and to
(8)frequently recite the Qur’aan.
And Allaah will indeed allow all of this to be preserved by Him.
Source: Diseases and Cures of the Heart by Shaykhul Islaam ibn Taymiyyah (actually on the back cover of the english version) How to cure your diseased heart
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said in Majmoo’ al-Fataawa (10/135):
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said in Majmoo’ al-Fataawa (10/135):
If the heart loves Almighty Allaah alone and is sincerely devoted to Him, it will not even think of loving anyone else in the first place, let alone falling in love. When a heart falls in love, that is due to the lack of love for Allaah Subhana Wa Taala alone. Hence because Yoosuf (Alayhi salam) loved Almighty Allaah and was sincerely devoted to Him, he did not fall into the trap of love, rather Allaah Subhana Wa Taala says :
“Thus it was, that We might turn away from him evil and illegal sexual intercourse. Surely, he was one of Our chosen, (guided) slaves”
[Yoosuf 12:24]
As for the wife of al-‘Azeez, she was a mushrik as were her people, hence she fell into this trap.
If the heart loves Almighty Allaah alone and is sincerely devoted to Him, it will not even think of loving anyone else in the first place, let alone falling in love. When a heart falls in love, that is due to the lack of love for Allaah Subhana Wa Taala alone. Hence because Yoosuf (Alayhi salam) loved Almighty Allaah and was sincerely devoted to Him, he did not fall into the trap of love, rather Allaah Subhana Wa Taala says :
“Thus it was, that We might turn away from him evil and illegal sexual intercourse. Surely, he was one of Our chosen, (guided) slaves”
[Yoosuf 12:24]
As for the wife of al-‘Azeez, she was a mushrik as were her people, hence she fell into this trap.
An Important Excerpt from Ibnul Qayyim’s Book on Remembrance (Wabilu Sayyib)
An Important Excerpt from Ibnul Qayyim’s Book on Remembrance(Wabilu Sayyib)
Indeed the servant is able to strengthen his concentration in prayer and focus on his Lord (during it) if he is successful in overcoming his desires and cravings. However if his heart has been conquered, his desires have taken him captive, and the Shaytan is able to find a place within it, then how can this individual escape the whispers and thoughts (that disturb him during prayer)!Verily the hearts are of three types:
1. The heart which is void of Eeman and all types of good, this is the dark heart. The Shaytan no longer needs to confront this heart with whispers because he now dwells in it. He decrees what he wishes in it and has taken complete control of it
2. The heart which has been illuminated with the light of Eeman. Faith has kindled its lanterns within it, but at the same time there is still present some darkness of desires and winds of disobedience. The Shaytan approaches and retreats from this category of hearts, and at times he takes advantage of opportunities. The war (in this heart) is sometimes severe and at other times calm. The affair of the individuals who fall into this category of hearts varies between many and few. Some possessors of this category are usually victorious over their enemy, while others regularly allow their enemy to get the upper hand. A third group are those who have equal moments of defeat and victory
3. The heart which is filled with faith. This heart is illuminated with the light of Eeman and the veil of desires and darkness has been lifted from it. The light of Eeman is glowing within the chest and that glow contains flames. If desires attempt to approach the heart they are burned by the flames (of Eeman). This heart is protected similar to the protection of the sky by the stars. If the Shaytan attempts to advance toward the sky to steal (information) he is flogged with a star and he burns. The sky is not more precious than the believer and Allah's protection of the believer is greater than His protection of the sky. The sky is a place of worship for the Angels, it is also the place of revelation (The Quran was brought to the last sky and then revealed to The Prophet (sas) piece by piece), and in it (the sky) are the rays of obedience. But the heart of the believer is the place of Tawheed, love (of Allah, the Prophet –May the peace and blessings of Allah be upon him-, Islam, etc...), understanding and faith. In it are the rays of the previously mentioned elements, and therefore it is befitting that it is protected from the plots of the enemy. As a result of this, he (the enemy) can not obtain anything from it (the heart of the believer) except by deceitfully seizing it.A good example of this has been made with the example of 3 homes:
1. The home of the king: In it are his treasures and precious jewels and belongings.
2. The home of the slave: In it is his wealth and precious jewels and belongings, but indeed his belongings are much less (in value and quantity) than that of the king's.
3. The empty home: There is nothing present in it.A thief approaches with the intention of stealing from one of the homes, which one would he burglarize?If you say that he would rob the empty home, this is something impossible because the empty home possess nothing for him to steal. Based on this (reality), it was mentioned to Ibn Abbass (May Allah be pleased with him): Verily the Jews claim that they do not experience whispers (distractions) in prayer. Ibn Abbass thereupon commented: "What would the Shaytan do to a heart that is already destroyed"If you said that he would steal from the home of the king, this would also be impossible due to the strong presence of guards, consequently the thief can not approach this home. How could he, while the king himself is protecting his own home! How could he come close while this home is surrounded and guarded by an army!Consequently there is nothing left for the thief except the third home. This is the home the thief attempts to approach.It is incumbent for the intelligent individual to reflect upon this example with true reflection and contemplation, and apply this example to the hearts for indeed it is applicable.
Indeed the servant is able to strengthen his concentration in prayer and focus on his Lord (during it) if he is successful in overcoming his desires and cravings. However if his heart has been conquered, his desires have taken him captive, and the Shaytan is able to find a place within it, then how can this individual escape the whispers and thoughts (that disturb him during prayer)!Verily the hearts are of three types:
1. The heart which is void of Eeman and all types of good, this is the dark heart. The Shaytan no longer needs to confront this heart with whispers because he now dwells in it. He decrees what he wishes in it and has taken complete control of it
2. The heart which has been illuminated with the light of Eeman. Faith has kindled its lanterns within it, but at the same time there is still present some darkness of desires and winds of disobedience. The Shaytan approaches and retreats from this category of hearts, and at times he takes advantage of opportunities. The war (in this heart) is sometimes severe and at other times calm. The affair of the individuals who fall into this category of hearts varies between many and few. Some possessors of this category are usually victorious over their enemy, while others regularly allow their enemy to get the upper hand. A third group are those who have equal moments of defeat and victory
3. The heart which is filled with faith. This heart is illuminated with the light of Eeman and the veil of desires and darkness has been lifted from it. The light of Eeman is glowing within the chest and that glow contains flames. If desires attempt to approach the heart they are burned by the flames (of Eeman). This heart is protected similar to the protection of the sky by the stars. If the Shaytan attempts to advance toward the sky to steal (information) he is flogged with a star and he burns. The sky is not more precious than the believer and Allah's protection of the believer is greater than His protection of the sky. The sky is a place of worship for the Angels, it is also the place of revelation (The Quran was brought to the last sky and then revealed to The Prophet (sas) piece by piece), and in it (the sky) are the rays of obedience. But the heart of the believer is the place of Tawheed, love (of Allah, the Prophet –May the peace and blessings of Allah be upon him-, Islam, etc...), understanding and faith. In it are the rays of the previously mentioned elements, and therefore it is befitting that it is protected from the plots of the enemy. As a result of this, he (the enemy) can not obtain anything from it (the heart of the believer) except by deceitfully seizing it.A good example of this has been made with the example of 3 homes:
1. The home of the king: In it are his treasures and precious jewels and belongings.
2. The home of the slave: In it is his wealth and precious jewels and belongings, but indeed his belongings are much less (in value and quantity) than that of the king's.
3. The empty home: There is nothing present in it.A thief approaches with the intention of stealing from one of the homes, which one would he burglarize?If you say that he would rob the empty home, this is something impossible because the empty home possess nothing for him to steal. Based on this (reality), it was mentioned to Ibn Abbass (May Allah be pleased with him): Verily the Jews claim that they do not experience whispers (distractions) in prayer. Ibn Abbass thereupon commented: "What would the Shaytan do to a heart that is already destroyed"If you said that he would steal from the home of the king, this would also be impossible due to the strong presence of guards, consequently the thief can not approach this home. How could he, while the king himself is protecting his own home! How could he come close while this home is surrounded and guarded by an army!Consequently there is nothing left for the thief except the third home. This is the home the thief attempts to approach.It is incumbent for the intelligent individual to reflect upon this example with true reflection and contemplation, and apply this example to the hearts for indeed it is applicable.
Addressing the Believers
By Imam Ibn ul Qayyim al Jawziyyah
And Allah ta`ala said:
"Believers! Obey Allah, and obey the Messenger and those charged with authority among you; if you differ in anything, refer it to Allah and the Messenger (for judgment) if you truly believe in Allah and the Last Day: that is best and most suitable for final determination." [4:59]
Allah ta`ala is requiring obedience to Him and to His Messenger (sallallahu `alayhi wa sallam). He starts the aayah with an address to the "believers", hinting that what is required thereafter is a consequence of that name with which they are addressed.
This is similar to saying: "You whom Allah has favored and enriched with His bounties, be good to others as Allah has been good to you." And like, "Learned men, teach people what would benefit them." And, "Ruler, rule with justice." And so on.
For this reason, legislative matters in the Qur'an are frequently addressed to the believers, starting the address with "Believers". For example Allah says:
"Believers, fasting is prescribed for you." [2:183]
And He says:
"Believers, when the call is proclaimed for prayer on Friday, hasten earnestly to the remembrance of Allah." [62:9]
And He says:
"Believers, fulfill the contracts." [5:1]
Addressing the believers like this carries the implication that: "If you are true believers, you should perform the following action, because it is a requirement for the integrity and sincerity of Iman."
And Allah ta`ala said:
"Believers! Obey Allah, and obey the Messenger and those charged with authority among you; if you differ in anything, refer it to Allah and the Messenger (for judgment) if you truly believe in Allah and the Last Day: that is best and most suitable for final determination." [4:59]
Allah ta`ala is requiring obedience to Him and to His Messenger (sallallahu `alayhi wa sallam). He starts the aayah with an address to the "believers", hinting that what is required thereafter is a consequence of that name with which they are addressed.
This is similar to saying: "You whom Allah has favored and enriched with His bounties, be good to others as Allah has been good to you." And like, "Learned men, teach people what would benefit them." And, "Ruler, rule with justice." And so on.
For this reason, legislative matters in the Qur'an are frequently addressed to the believers, starting the address with "Believers". For example Allah says:
"Believers, fasting is prescribed for you." [2:183]
And He says:
"Believers, when the call is proclaimed for prayer on Friday, hasten earnestly to the remembrance of Allah." [62:9]
And He says:
"Believers, fulfill the contracts." [5:1]
Addressing the believers like this carries the implication that: "If you are true believers, you should perform the following action, because it is a requirement for the integrity and sincerity of Iman."
Allah will not Change the Condition of a People until They Change Themselves
Quite often the servant of Allah is granted abundant blessings but he becomes bored and longs to change it for another which he claims is better. In fact, Allah, the Merciful does not deprive him of this blessing, and He excuses him for his ignorance and bad choice until the servant is unable to bear the blessing, feels discontent, and complains about it. Then Allah will take it away from him. When he gets what he wished for and sees the great difference between what he had before and what he has now, he is filled with worry and regret and he wishes to have what he had before. If Allah wishes good for His servant, He would make him see that whatever blessings he now has is from Allah and He will show him that Allah is pleased with him, and the servant would praise Him. If he is deceived by his soul to change this blessing, he would ask Allah for guidance.
There is nothing more harmful to the servant than becoming bored from the blessings of Allah; as he neither sees them as a blessing, praises Allah for them, nor is happy with them but he becomes bored, complains, and considers them as a means of distress. He does not think that these things are from the greatest blessings of Allah. The majority of people are opposed to the blessings of Allah. They do not feel the blessings of Allah, and moreover, they exert their effort to drive them away because of their ignorance and injustice. How often is a blessing bestowed on a person while he is exerting his effort to drive it away and how often does he actually receive it while he is pushing it away, simply because of his ignorance and injustice.
Allah says, "That is so because Allah will never change agrace which He has bestowed on a people until they change what is in their ownselves." (Al-Anfal, 8:53)
And He, the Almighty says,"Allah will not change the good condition of a people as long as they do not change their state of goodness themselves (by committing sins and by being ungrateful and disobedient to Allah)." (Ar-Ra'd, 13:11)
What can be worse than the enmity of a servant toward the blessings he has received? In so doing, he supports his enemy against himself. His enemy arouses fire in his blessings and he increases the fire unawares. He enables his enemy to light the fire and then he helps his own enemy to blow on it until itbecomes strong. Finally, he seeks help against the fire and blames fate
"Al Fawaid" Ibn Qayyim al-Jawziyyah
There is nothing more harmful to the servant than becoming bored from the blessings of Allah; as he neither sees them as a blessing, praises Allah for them, nor is happy with them but he becomes bored, complains, and considers them as a means of distress. He does not think that these things are from the greatest blessings of Allah. The majority of people are opposed to the blessings of Allah. They do not feel the blessings of Allah, and moreover, they exert their effort to drive them away because of their ignorance and injustice. How often is a blessing bestowed on a person while he is exerting his effort to drive it away and how often does he actually receive it while he is pushing it away, simply because of his ignorance and injustice.
Allah says, "That is so because Allah will never change agrace which He has bestowed on a people until they change what is in their ownselves." (Al-Anfal, 8:53)
And He, the Almighty says,"Allah will not change the good condition of a people as long as they do not change their state of goodness themselves (by committing sins and by being ungrateful and disobedient to Allah)." (Ar-Ra'd, 13:11)
What can be worse than the enmity of a servant toward the blessings he has received? In so doing, he supports his enemy against himself. His enemy arouses fire in his blessings and he increases the fire unawares. He enables his enemy to light the fire and then he helps his own enemy to blow on it until itbecomes strong. Finally, he seeks help against the fire and blames fate
"Al Fawaid" Ibn Qayyim al-Jawziyyah
And it may be that you dislike a thing which is good for you" by Ibn Qayyim
And it may be that you dislike a thing which is good for you" by Ibn Qayyim
Allah, the Almighty says,"And it may be that you dislike a thing which isgood for you and that you like a thing which is bad for you. Allahknows but you do not know." (AI-Baqarah, 2:216)
In this Our'anic Verse, there are several judgments, meanings and benefits for the servant. If the servant knows that misfortune can produce a desirable thing, and that the desirable thing can produce a misfortune, he would not feel secure against the harm that can come from delight, and he would not lose hope of delight to come from harm, for he does not know the outcomes of things. Verily, it is Allah Who knows about that which the servant does not know, and in this context the following issues must be noted: Nothing is more beneficial for him than abiding by the judgments of Allah, even if it is difficult for him at the beginning, because all its outcomes are good, delightful, and pleasurable. In the same way, nothing is more harmful for him than committing what is forbidden, even if he loves it. All its outcomes are pain, grief, evil and misfortune. Furthermore, the mind bears little pain in comparison to the great pleasure and abundant good that it will experience, andlikewise man is expected to avoid little in exchange for great rewards and preventing great pain and long term evil. In this way, we can see that the perception of the ignorant does not go beyond the basics of life; his perception does not reach the goals, but the intelligent person always keeps his eye on the goals behind his actions in life. The intelligent person perceives forbidden things like delicious food, which contain fatal poison. Whenever its pleasure arouses his interest, the reality of the poison would push him away from it. Also, he perceives the orders of Allah as bitter medicine that leads to good health and recovery. Whenever its bitterness urges him not to take it, the reality of its usefulness leads him to comply. This requires knowledge that is more than the rudiments of the religion in order to understand the essential goals. It also requires strong patience to adjust oneself to it, in order to bear the difficulties that will be encountered for the sake of the goal. So if he losescertainty and patience, it would be difficult to achieve the goal, and on the other hand if his certainty and patience is strong, every difficulty would be rendered easy for him for the sake of permanent good and eternal pleasure.
There are other meanings of this verse. It also requires the servant to leave all his affairs in the Hands of the One Who knows the outcomes of all things, and to be pleased with whatever He chooses for him. Also, the meanings of the verse include the fact that he should not propose or choose for his Lord, and should not ask Him for that which he has no knowledge of, for his harm and ruin may be in it and yet he does not know. He should simply ask his Lord to choose good for him and make him pleased with His choice, for that indeed would be the best ending. Also when he leaves all his affairs to his Lord, and is satisfied with His choice for him, Allah will support him by providing him with ability, determination and patience. He, the Almighty would also keep him away from the evil that the servant would have encountered if he had chosen for himself. He would show him some of the positive outcomes of His Choice, which he would not have attained if he had chosen for himself. Such thinking relieves him of the burdens of trying to choose for himself as Allah frees his heart from estimations and arrangements, which fluctuate in difficulty. And in spite of this, the servant would always be surrounded by what was initially preordained for him. If he is pleased with the Choice of Allah, the preordainment would grant him what is praiseworthy, worthy of thanks and worthy of Allah's Mercy. Otherwise, the preordainment would incur on him all that is dispraised andunworthy of Allah's Mercy, because it was his own choice. When he truly leaves his affairs to Allah and truly becomes pleased with that, he would be surrounded by kindness and care in the preordainment, and he would be under the care and kindness of Allah. His Kindness protects him from that which he fears and His Care makes it easy for him to bear that which He preordained. When the preordainment is implemented upon the servant, the greatest cause of its implementation would be his trying to avoid it. Therefore, there is nothing more beneficial for him than submission.
Al Fawaid p 231
Allah, the Almighty says,"And it may be that you dislike a thing which isgood for you and that you like a thing which is bad for you. Allahknows but you do not know." (AI-Baqarah, 2:216)
In this Our'anic Verse, there are several judgments, meanings and benefits for the servant. If the servant knows that misfortune can produce a desirable thing, and that the desirable thing can produce a misfortune, he would not feel secure against the harm that can come from delight, and he would not lose hope of delight to come from harm, for he does not know the outcomes of things. Verily, it is Allah Who knows about that which the servant does not know, and in this context the following issues must be noted: Nothing is more beneficial for him than abiding by the judgments of Allah, even if it is difficult for him at the beginning, because all its outcomes are good, delightful, and pleasurable. In the same way, nothing is more harmful for him than committing what is forbidden, even if he loves it. All its outcomes are pain, grief, evil and misfortune. Furthermore, the mind bears little pain in comparison to the great pleasure and abundant good that it will experience, andlikewise man is expected to avoid little in exchange for great rewards and preventing great pain and long term evil. In this way, we can see that the perception of the ignorant does not go beyond the basics of life; his perception does not reach the goals, but the intelligent person always keeps his eye on the goals behind his actions in life. The intelligent person perceives forbidden things like delicious food, which contain fatal poison. Whenever its pleasure arouses his interest, the reality of the poison would push him away from it. Also, he perceives the orders of Allah as bitter medicine that leads to good health and recovery. Whenever its bitterness urges him not to take it, the reality of its usefulness leads him to comply. This requires knowledge that is more than the rudiments of the religion in order to understand the essential goals. It also requires strong patience to adjust oneself to it, in order to bear the difficulties that will be encountered for the sake of the goal. So if he losescertainty and patience, it would be difficult to achieve the goal, and on the other hand if his certainty and patience is strong, every difficulty would be rendered easy for him for the sake of permanent good and eternal pleasure.
There are other meanings of this verse. It also requires the servant to leave all his affairs in the Hands of the One Who knows the outcomes of all things, and to be pleased with whatever He chooses for him. Also, the meanings of the verse include the fact that he should not propose or choose for his Lord, and should not ask Him for that which he has no knowledge of, for his harm and ruin may be in it and yet he does not know. He should simply ask his Lord to choose good for him and make him pleased with His choice, for that indeed would be the best ending. Also when he leaves all his affairs to his Lord, and is satisfied with His choice for him, Allah will support him by providing him with ability, determination and patience. He, the Almighty would also keep him away from the evil that the servant would have encountered if he had chosen for himself. He would show him some of the positive outcomes of His Choice, which he would not have attained if he had chosen for himself. Such thinking relieves him of the burdens of trying to choose for himself as Allah frees his heart from estimations and arrangements, which fluctuate in difficulty. And in spite of this, the servant would always be surrounded by what was initially preordained for him. If he is pleased with the Choice of Allah, the preordainment would grant him what is praiseworthy, worthy of thanks and worthy of Allah's Mercy. Otherwise, the preordainment would incur on him all that is dispraised andunworthy of Allah's Mercy, because it was his own choice. When he truly leaves his affairs to Allah and truly becomes pleased with that, he would be surrounded by kindness and care in the preordainment, and he would be under the care and kindness of Allah. His Kindness protects him from that which he fears and His Care makes it easy for him to bear that which He preordained. When the preordainment is implemented upon the servant, the greatest cause of its implementation would be his trying to avoid it. Therefore, there is nothing more beneficial for him than submission.
Al Fawaid p 231
Ibn Taymiyyah (rahimuhullah) some of his inspirational words…
some of his inspirational words
Every Punishment from Him is pure justice and every blessing from Him is pure grace.
(Majmoo-ul-Fataawaa, 10/85)
Whoever desires everlasting bliss, let him adhere firmly to the threshold of servitude.
(Ibn al-Qayyim, al-Madaarij 1/531)
The Lord loves to be Loved. (Majmoo-ul-Fataawaa, 1/54)
Guidance is not attained except with knowledge and correct direction is not attained except with patience.
(Majmoo-ul-Fataawaa, 10/40
In this world there is a Paradise, whoever does not enter it will not enter the of the Hereafter.
(Ibn al-Qayyim, al-Qaabil, p.69)
The one who is (truly) imprisoned is the one whose heart is imprisoned from Allaah and the captivated one is the one whose desires have enslaved him.
Ibn al-Qayyim, al-Qaabil, p,69
This whole religion revolves around knowing the truth and acting by it, and action must be accompanied by patience. (Majmoo-ul-Fataawaa, 10/38)
Worship is founded upon the Legal Law and following it, not upon ones base desires and innovation.
(Majmoo-ul-Fataawaa, 1/80)
The more the servant loves his Master, the less he will love other objects and they will decrease in number. The less the servant loves his Master, the more he will love other objects and they will increase in number
Majmoo-ul-Fataawaa, 1/94)
Perpetually is the servant either the recipient of a blessing from Allaah, in which case he is need of gratitude; or he is the perpetrator of sin, in which case he is in need of repentance; he is always moving from one blessing to another and is always is in need of repentance. (Majmoo-ul-Fataawaa, 10/88)
Sins cause harm and repentance removes the cause.
Majmoo-ul-Fataawaa, 10/255)
Bearing witness to Tawheed opens the door of good and repentance from sins closes the door to evil.
(Majmoo-ul-Fataawaa, 10/256)
The Jihaad against the soul is the foundation for the jihad against the disbelievers and hypocrites
(Ibn al-Qayyim, ar-Rawdah, p.478
A man will never fear something besides Allaah unless it be due to a disease in his heart
(al-Bazzaar, p.74)
Trials and tribulation are feeling the heat and the cold, when one knows that they cannot be avoided, he will not feel anger at their onset, nor will he be distressed of disheartened.
(Ibn al-Qayyim, al-Madaarij 3/289)
The perfection of Tawheed is found when there remains nothing in the heart except Allaah, the servant is left loving those He loves and What He loves, hating those He hates and what He hates, showing allegiance to those He has allegiance to, showing enmity towards those He shows enmity towards, ordering what He orders and prohibiting what He prohibits.
(Ibn al-Qayyim, al-Madaarij 3/485)
In this world, man finds remembrance of Allaah, praising Him and worshipping him, a delight that is incomparable to anything else.
(Minhaj as-Sunnah, 5/389)
The objective of asceticism is to leave all that harms the servants Hereafter and the objective of worship is to do all that will benefit his Hereafter.
(Majmoo-ul-Fataawaa, 14/458)
Sins are like chains and locks preventing their perpetrator from roaming the vast garden of Tawheed and reaping the fruits of righteous actions.
Majmoo-ul-Fataawaa, 14/49)
What can my enemies do to me? I have in my breast both my heaven and my garden. If I travel they are with me, never leaving me. Imprisonment for me is a chance to be alone with my Lord. To be killed is martyrdom and to be exiled from my land is a spiritual journey
Ibn al-Qayyim, Waabil, p.69)
Every Punishment from Him is pure justice and every blessing from Him is pure grace.
(Majmoo-ul-Fataawaa, 10/85)
Whoever desires everlasting bliss, let him adhere firmly to the threshold of servitude.
(Ibn al-Qayyim, al-Madaarij 1/531)
The Lord loves to be Loved. (Majmoo-ul-Fataawaa, 1/54)
Guidance is not attained except with knowledge and correct direction is not attained except with patience.
(Majmoo-ul-Fataawaa, 10/40
In this world there is a Paradise, whoever does not enter it will not enter the of the Hereafter.
(Ibn al-Qayyim, al-Qaabil, p.69)
The one who is (truly) imprisoned is the one whose heart is imprisoned from Allaah and the captivated one is the one whose desires have enslaved him.
Ibn al-Qayyim, al-Qaabil, p,69
This whole religion revolves around knowing the truth and acting by it, and action must be accompanied by patience. (Majmoo-ul-Fataawaa, 10/38)
Worship is founded upon the Legal Law and following it, not upon ones base desires and innovation.
(Majmoo-ul-Fataawaa, 1/80)
The more the servant loves his Master, the less he will love other objects and they will decrease in number. The less the servant loves his Master, the more he will love other objects and they will increase in number
Majmoo-ul-Fataawaa, 1/94)
Perpetually is the servant either the recipient of a blessing from Allaah, in which case he is need of gratitude; or he is the perpetrator of sin, in which case he is in need of repentance; he is always moving from one blessing to another and is always is in need of repentance. (Majmoo-ul-Fataawaa, 10/88)
Sins cause harm and repentance removes the cause.
Majmoo-ul-Fataawaa, 10/255)
Bearing witness to Tawheed opens the door of good and repentance from sins closes the door to evil.
(Majmoo-ul-Fataawaa, 10/256)
The Jihaad against the soul is the foundation for the jihad against the disbelievers and hypocrites
(Ibn al-Qayyim, ar-Rawdah, p.478
A man will never fear something besides Allaah unless it be due to a disease in his heart
(al-Bazzaar, p.74)
Trials and tribulation are feeling the heat and the cold, when one knows that they cannot be avoided, he will not feel anger at their onset, nor will he be distressed of disheartened.
(Ibn al-Qayyim, al-Madaarij 3/289)
The perfection of Tawheed is found when there remains nothing in the heart except Allaah, the servant is left loving those He loves and What He loves, hating those He hates and what He hates, showing allegiance to those He has allegiance to, showing enmity towards those He shows enmity towards, ordering what He orders and prohibiting what He prohibits.
(Ibn al-Qayyim, al-Madaarij 3/485)
In this world, man finds remembrance of Allaah, praising Him and worshipping him, a delight that is incomparable to anything else.
(Minhaj as-Sunnah, 5/389)
The objective of asceticism is to leave all that harms the servants Hereafter and the objective of worship is to do all that will benefit his Hereafter.
(Majmoo-ul-Fataawaa, 14/458)
Sins are like chains and locks preventing their perpetrator from roaming the vast garden of Tawheed and reaping the fruits of righteous actions.
Majmoo-ul-Fataawaa, 14/49)
What can my enemies do to me? I have in my breast both my heaven and my garden. If I travel they are with me, never leaving me. Imprisonment for me is a chance to be alone with my Lord. To be killed is martyrdom and to be exiled from my land is a spiritual journey
Ibn al-Qayyim, Waabil, p.69)
Manners when talking to women
B i s m i l l a a h i r R a h m a a n i r R a h e e m
As Salamu Alaykum Wa Rahmatullahi Wa Barkaatuh
Manners when talking to women
Question:
I have heard a ruling regarding the reasons a male Muslims is allowed to speak to a Muslim female and want to know if it is correct. It said that there are only five reasons one may talk to her:1. to ask how her family2. for medical purposes3. for financial purposes (e.g. in a shop)4. to find out about her personality for marriage suitability5. to give her dawah (Islamic knowledge).
Is this correct? If it is, please provide the evidence from where the ruling is made (i.e. Daleel).
Answer:
Praise be to Allaah.
The conditions for speaking to a woman to whom one is not related are mentioned in the following aayaat (interpretation of the meaning):
". . . And when you ask (his wives) for anything you want, ask them from behind a screen; that is purer for your hearts and for their hearts . . . " [al-Ahzaab 33:53]
". . . then be not soft in speech, lest he in whose heart is a disease should be moved with desire, but speak in an honourable manner." [al-Ahzaab 33:32]
Ibn Katheer, may Allaah have mercy on him, said in his Tafseer: "This means that they should not speak softly. Allaah commanded them to speak in a concise and decisive manner (i.e., they should be serious and brief in their speech, and not be vague or talk aimlessly). There should be no possible indication on the face that could be taken to indicate any softness in the heart, as the Arab women (before Islaam) used to do when speaking to men, by making their voices soft like women who are taking care of small children, or like prostitutes. Allaah forbade women to do that.
The phrase "lest he in whose heart is a disease should be moved with desire" means lest such a person should hope for immoral deeds, indecency or romance. "Speaking in an honourable manner" means speaking in a way that does not go against Sharee’ah or offend people. Women are encouraged when speaking to men to whom they are not related and to mahrams among their in-laws to be somewhat rough or abrupt in their speech, without raising the voice, because they are commanded to lower their voice.
Speaking with a woman to whom one is not related (i.e., not mahram) should only be for a specific need, such as asking a question, buying or selling, asking about the head of the household, and so on. Such conversations should be brief, with nothing doubtful in either what is said or how it is said.
The idea of limiting speech with women to the five instances mentioned in the question needs to be approached with caution, because they could be taken as examples instead of limits. One must also adhere to the conditions set out by the Sharee’ah even in instances where such conversations are necessary, such as in da’wah, giving fatwas, buying or selling, etc. And Allaah knows best.
Sheikh Muhammed Salih Al-Munajjid
Source: islamqa.com
Alahumma infa`ni bima `allamtani wa `allamni ma yanfa`uni!
OH ALLAH! Make useful for me what You taught meand teach me knowledge that will be useful to me!(Aameen)
As Salamu Alaykum Wa Rahmatullahi Wa Barkaatuh
Manners when talking to women
Question:
I have heard a ruling regarding the reasons a male Muslims is allowed to speak to a Muslim female and want to know if it is correct. It said that there are only five reasons one may talk to her:1. to ask how her family2. for medical purposes3. for financial purposes (e.g. in a shop)4. to find out about her personality for marriage suitability5. to give her dawah (Islamic knowledge).
Is this correct? If it is, please provide the evidence from where the ruling is made (i.e. Daleel).
Answer:
Praise be to Allaah.
The conditions for speaking to a woman to whom one is not related are mentioned in the following aayaat (interpretation of the meaning):
". . . And when you ask (his wives) for anything you want, ask them from behind a screen; that is purer for your hearts and for their hearts . . . " [al-Ahzaab 33:53]
". . . then be not soft in speech, lest he in whose heart is a disease should be moved with desire, but speak in an honourable manner." [al-Ahzaab 33:32]
Ibn Katheer, may Allaah have mercy on him, said in his Tafseer: "This means that they should not speak softly. Allaah commanded them to speak in a concise and decisive manner (i.e., they should be serious and brief in their speech, and not be vague or talk aimlessly). There should be no possible indication on the face that could be taken to indicate any softness in the heart, as the Arab women (before Islaam) used to do when speaking to men, by making their voices soft like women who are taking care of small children, or like prostitutes. Allaah forbade women to do that.
The phrase "lest he in whose heart is a disease should be moved with desire" means lest such a person should hope for immoral deeds, indecency or romance. "Speaking in an honourable manner" means speaking in a way that does not go against Sharee’ah or offend people. Women are encouraged when speaking to men to whom they are not related and to mahrams among their in-laws to be somewhat rough or abrupt in their speech, without raising the voice, because they are commanded to lower their voice.
Speaking with a woman to whom one is not related (i.e., not mahram) should only be for a specific need, such as asking a question, buying or selling, asking about the head of the household, and so on. Such conversations should be brief, with nothing doubtful in either what is said or how it is said.
The idea of limiting speech with women to the five instances mentioned in the question needs to be approached with caution, because they could be taken as examples instead of limits. One must also adhere to the conditions set out by the Sharee’ah even in instances where such conversations are necessary, such as in da’wah, giving fatwas, buying or selling, etc. And Allaah knows best.
Sheikh Muhammed Salih Al-Munajjid
Source: islamqa.com
Alahumma infa`ni bima `allamtani wa `allamni ma yanfa`uni!
OH ALLAH! Make useful for me what You taught meand teach me knowledge that will be useful to me!(Aameen)
A meeting with Allah . . . Sheikh Ibn al Qayyim rahimahullah
Ibn al-Qayyim said, in regards to the description of the Paradise and the delights that it contains:
“And if you ask about its ground and its soil, then it is of musk and saffron.
And if you ask about its roof, then it is the Throne of the Most Merciful.
And if you ask about its rocks, then they are pearls and jewels.
And if you ask about its buildings, then they are made of bricks of gold and silver.
And if you ask about its trees, then it does not contain a single tree except that its trunk is made of gold and silver.
And if you ask about its fruits, then they are softer than butter and sweeter than honey.
And if you ask about its leaves, then they are softer than the softest cloth.
And if you ask about its rivers, then there are rivers of milk who’s taste does not change, and rivers of wine that is delicious to those who drink it, and rivers of honey that is pure, and rivers of water that is fresh.
And if you ask about their food, then it is fruits from whatever they will choose, and the meat of whatever birds they desire.
And if you ask about their drink, then it is Tasneem, ginger, and Kaafoor.
And if you ask about their drinking cups, then they are crystal-clear and made of gold and silver.
And if you ask about its shade, then a fast rider would ride in the shade of one of its trees for a hundred years and not escape it.
And if you ask about its vastness, then the lowest of its people would have within his kingdom and walls and palaces and gardens the distance that would be travelled in a thousand years.
And if you ask about its tents and encampments, then one tent is like a concealed pearl that is sixty miles long.
And if you ask about its towers, then they are rooms above rooms in buildings that have rivers running underneath them.
And if you ask about how far it reaches into the sky, then look at the shining star that is visible, as well as those that are far in the heavens that the eyesight cannot possibly reach.
And if you ask about the clothing of its inhabitants, then they are of silk and gold.
And if you ask about its beds, then its blankets are of the finest silk laid out in the highest of its levels.
And if you ask about the faces of its inhabitants and their beauty, then they are like the image of the Moon.
And if you ask about their age, then they are young ones of 33 years in the image of Adam, the father of humanity.
And if you ask about what they will be hearing, then it is the singing of their wives from among the Hoor al-’Ayn, and better than that are the voices of the Angels and the Prophets, and better than that is the Speech of the Lord of the Worlds.
And if you ask about their servants, then they are young boys of everlasting youth who resemble scattered pearls.
And if you ask about their brides and wives, then they are young and full-breasted and have had the liquid of youth flow through their limbs; the Sun runs along the beauty of her face if she shows it, light shines from between her teeth if she smiles; if you meet her love, then say whatever you want regarding the joining of two lights; he sees his face in the roundness of her cheek as if he is looking into a polished mirror, and he sees the brightness from behind her muscles and bones; if she were to be unleashed upon the World, she would fill what is between the Heavens and the Earth with a beautiful wind, and the mouths of the creation would glorifiy, praise, and exclaim greatness, and everything between the East and the West would be adorned for her, and every eye would be shut from everthing but her, and the light of the Sun would be outshone just as the light of the Sun outshines the light of the stars, and everyone on the face of the Earth would believe in the Ever-Living, the One who Sustains and Protects all the exists.
And the covering on her head is better than the World and all that is in it, and she does not increase with age except in beauty; free from an umbilical cord, childbirth and menses, and pure of mucous, saliva, urine and other filthy things; her youth never fades, her clothing is never worn out, no garment can be created that matches her beauty, and no one who is with her can ever become bored; her attention is restricted to her husband, so she desires none but him, just as his attention is restricted to her so she is the sole object of his desire, and he is with her in utmost safety and security, as none has touched her before of either humans or Jinn.
And if you ask about the Day of Increase (in reward) and the visit of the all-Mighty, all-Wise, and the sight of His Face – free from any resemblance or likeness to anything – as you see the Sun in the middle of the day and the full Moon on a cloudless night, then listen on the day that the caller will call: ‘O People of Paradise! Your Lord – Blessed and Exalted – requests you to visit Him, so come to visit Him!’ So they will say: ‘We hear and obey!’
Until, when they finally reach the wide valley where they will all meet – and none of them will turn down the request of the caller – the Lord – Blessed and Exalted – will order His Chair to be brought there. Then, pulpits of light will emerge, as well as pulpits of pearls, gemstone, gold, and silver. The lowest of them in rank will sit on sheets of musk, and will not see what those who are on the chairs above them are given. When they are comfortable where they are sitting and are secure in their places, and the caller calls: ‘O People of Paradise! You have an appointment with Allaah in which He wishes to reward you!’ So they will say: ‘And what is that reward? Has He not already made our faces bright, made our scales heavy, entered us into Paradise, and pushed us away from the Fire?’
And when they are like that, all of a sudden a light shines that encompasses all of Paradise. So, they raise their heads, and, behold: the Compeller – Exalted is He, and Holy are His Names – has come to them from above them and majestified them and said: ‘O People of Paradise! Peace be upon you!’ So, this greeting will not be responded to with anything better than: ‘O Allaah! You are Peace, and from You is Peace! Blessed are You, O possessor of Majesty and Honor!’ So the Lord – Blessed and Exalted – will laugh to them and say: ‘O People of Paradise! Where are those who used to obey Me without having ever seen Me? This is the Day of Increase!’
So, they will all give the same response: ‘We are pleased, so be pleased with us!’ So, He will say: ‘O People of Paradise! If I were not pleased with you, I would not have made you inhabitants of My Paradise! So, ask of Me!’ So, they will all give the same response: ‘Show us your Face so that we may look at it!’ So, the Lord – Mighty and Majestic – will remove his covering and will majestify them and will cover them with His Light, which, if Allaah – the Exalted – had not Willed not to burn them, would have burned them.
And there will not remain a single person in this gathering except that his Lord – the Exalted – will speak to him and say: ‘Do you remember the day that you did this and that?’ and He will remind him of some of his bad deeds in the Worldy life, so he will say: ‘O Lord! Will you not forgive me?’ So, He will say: ‘Of course! You have not reached this position of yours (in Paradise) except by my forgiveness.’
So, how sweet is this speech to the ears, and how cooled are the righteous eyes by the glance at His Noble Face in the Afterlife…
{Some faces that Day will be shining and radiant, looking at their Lord…} (al-Qiyaamah:22-3)
[from the amazing and beautiful book Haadi al-Arwaah ilaa Bilaad il-Afraah by Ibn al-Qayyim, pg. 193] from At-Tibyaan
“And if you ask about its ground and its soil, then it is of musk and saffron.
And if you ask about its roof, then it is the Throne of the Most Merciful.
And if you ask about its rocks, then they are pearls and jewels.
And if you ask about its buildings, then they are made of bricks of gold and silver.
And if you ask about its trees, then it does not contain a single tree except that its trunk is made of gold and silver.
And if you ask about its fruits, then they are softer than butter and sweeter than honey.
And if you ask about its leaves, then they are softer than the softest cloth.
And if you ask about its rivers, then there are rivers of milk who’s taste does not change, and rivers of wine that is delicious to those who drink it, and rivers of honey that is pure, and rivers of water that is fresh.
And if you ask about their food, then it is fruits from whatever they will choose, and the meat of whatever birds they desire.
And if you ask about their drink, then it is Tasneem, ginger, and Kaafoor.
And if you ask about their drinking cups, then they are crystal-clear and made of gold and silver.
And if you ask about its shade, then a fast rider would ride in the shade of one of its trees for a hundred years and not escape it.
And if you ask about its vastness, then the lowest of its people would have within his kingdom and walls and palaces and gardens the distance that would be travelled in a thousand years.
And if you ask about its tents and encampments, then one tent is like a concealed pearl that is sixty miles long.
And if you ask about its towers, then they are rooms above rooms in buildings that have rivers running underneath them.
And if you ask about how far it reaches into the sky, then look at the shining star that is visible, as well as those that are far in the heavens that the eyesight cannot possibly reach.
And if you ask about the clothing of its inhabitants, then they are of silk and gold.
And if you ask about its beds, then its blankets are of the finest silk laid out in the highest of its levels.
And if you ask about the faces of its inhabitants and their beauty, then they are like the image of the Moon.
And if you ask about their age, then they are young ones of 33 years in the image of Adam, the father of humanity.
And if you ask about what they will be hearing, then it is the singing of their wives from among the Hoor al-’Ayn, and better than that are the voices of the Angels and the Prophets, and better than that is the Speech of the Lord of the Worlds.
And if you ask about their servants, then they are young boys of everlasting youth who resemble scattered pearls.
And if you ask about their brides and wives, then they are young and full-breasted and have had the liquid of youth flow through their limbs; the Sun runs along the beauty of her face if she shows it, light shines from between her teeth if she smiles; if you meet her love, then say whatever you want regarding the joining of two lights; he sees his face in the roundness of her cheek as if he is looking into a polished mirror, and he sees the brightness from behind her muscles and bones; if she were to be unleashed upon the World, she would fill what is between the Heavens and the Earth with a beautiful wind, and the mouths of the creation would glorifiy, praise, and exclaim greatness, and everything between the East and the West would be adorned for her, and every eye would be shut from everthing but her, and the light of the Sun would be outshone just as the light of the Sun outshines the light of the stars, and everyone on the face of the Earth would believe in the Ever-Living, the One who Sustains and Protects all the exists.
And the covering on her head is better than the World and all that is in it, and she does not increase with age except in beauty; free from an umbilical cord, childbirth and menses, and pure of mucous, saliva, urine and other filthy things; her youth never fades, her clothing is never worn out, no garment can be created that matches her beauty, and no one who is with her can ever become bored; her attention is restricted to her husband, so she desires none but him, just as his attention is restricted to her so she is the sole object of his desire, and he is with her in utmost safety and security, as none has touched her before of either humans or Jinn.
And if you ask about the Day of Increase (in reward) and the visit of the all-Mighty, all-Wise, and the sight of His Face – free from any resemblance or likeness to anything – as you see the Sun in the middle of the day and the full Moon on a cloudless night, then listen on the day that the caller will call: ‘O People of Paradise! Your Lord – Blessed and Exalted – requests you to visit Him, so come to visit Him!’ So they will say: ‘We hear and obey!’
Until, when they finally reach the wide valley where they will all meet – and none of them will turn down the request of the caller – the Lord – Blessed and Exalted – will order His Chair to be brought there. Then, pulpits of light will emerge, as well as pulpits of pearls, gemstone, gold, and silver. The lowest of them in rank will sit on sheets of musk, and will not see what those who are on the chairs above them are given. When they are comfortable where they are sitting and are secure in their places, and the caller calls: ‘O People of Paradise! You have an appointment with Allaah in which He wishes to reward you!’ So they will say: ‘And what is that reward? Has He not already made our faces bright, made our scales heavy, entered us into Paradise, and pushed us away from the Fire?’
And when they are like that, all of a sudden a light shines that encompasses all of Paradise. So, they raise their heads, and, behold: the Compeller – Exalted is He, and Holy are His Names – has come to them from above them and majestified them and said: ‘O People of Paradise! Peace be upon you!’ So, this greeting will not be responded to with anything better than: ‘O Allaah! You are Peace, and from You is Peace! Blessed are You, O possessor of Majesty and Honor!’ So the Lord – Blessed and Exalted – will laugh to them and say: ‘O People of Paradise! Where are those who used to obey Me without having ever seen Me? This is the Day of Increase!’
So, they will all give the same response: ‘We are pleased, so be pleased with us!’ So, He will say: ‘O People of Paradise! If I were not pleased with you, I would not have made you inhabitants of My Paradise! So, ask of Me!’ So, they will all give the same response: ‘Show us your Face so that we may look at it!’ So, the Lord – Mighty and Majestic – will remove his covering and will majestify them and will cover them with His Light, which, if Allaah – the Exalted – had not Willed not to burn them, would have burned them.
And there will not remain a single person in this gathering except that his Lord – the Exalted – will speak to him and say: ‘Do you remember the day that you did this and that?’ and He will remind him of some of his bad deeds in the Worldy life, so he will say: ‘O Lord! Will you not forgive me?’ So, He will say: ‘Of course! You have not reached this position of yours (in Paradise) except by my forgiveness.’
So, how sweet is this speech to the ears, and how cooled are the righteous eyes by the glance at His Noble Face in the Afterlife…
{Some faces that Day will be shining and radiant, looking at their Lord…} (al-Qiyaamah:22-3)
[from the amazing and beautiful book Haadi al-Arwaah ilaa Bilaad il-Afraah by Ibn al-Qayyim, pg. 193] from At-Tibyaan
Sayings on Love
Imam Junayd said, “I heard al-Harith al-Muhasibi say:
“Love (mahabbah) is your inclination to something with all of your being. It is your preference to that thing over your own self, your soul and your possessions and wealth. It is also your being in accordance with that thing inwardly and outwardly, privately and publicly. Then comes realizing your shortcomings with regards to your love of it.”
It was said, “Love (mahabbah) is a fire that burns in the heart. It burns everything other than what the beloved wants from the lover.” It was also said, “Nay, it is exerting all efforts in pleasing the beloved. And such can never be so until one no longer sees the ‘love’ itself anymore, but only witnesses the beloved.” It is mentioned in some of the Hadith Qudsi, “My servant, I am, by your right, a lover of you. So, be you, by my right upon you, a lover of Me.”
‘Abdullah ibn al-Mubarak said,
“Whomsoever is given something of love and is not given its equivalent of awe and veneration (khashyah), then he is deceived
Yahya ibn Mu’adh said,
“A muster seed’s amount of love is more beloved to me than seventy years of worship without love
Taken from "The Garden of the Lovers and the Excursion of Those Who Yearn”Rawdah al-Muhibbeen wa Nuzhah al-Mushtaqeen " By: Imam Ibn Qayyim al-Jawziyyah
“Love (mahabbah) is your inclination to something with all of your being. It is your preference to that thing over your own self, your soul and your possessions and wealth. It is also your being in accordance with that thing inwardly and outwardly, privately and publicly. Then comes realizing your shortcomings with regards to your love of it.”
It was said, “Love (mahabbah) is a fire that burns in the heart. It burns everything other than what the beloved wants from the lover.” It was also said, “Nay, it is exerting all efforts in pleasing the beloved. And such can never be so until one no longer sees the ‘love’ itself anymore, but only witnesses the beloved.” It is mentioned in some of the Hadith Qudsi, “My servant, I am, by your right, a lover of you. So, be you, by my right upon you, a lover of Me.”
‘Abdullah ibn al-Mubarak said,
“Whomsoever is given something of love and is not given its equivalent of awe and veneration (khashyah), then he is deceived
Yahya ibn Mu’adh said,
“A muster seed’s amount of love is more beloved to me than seventy years of worship without love
Taken from "The Garden of the Lovers and the Excursion of Those Who Yearn”Rawdah al-Muhibbeen wa Nuzhah al-Mushtaqeen " By: Imam Ibn Qayyim al-Jawziyyah
You Know Allaah, Yet You Do Not Obey Him
Ibraheem ibn Adham, may Allaah have Mercy upon him, was a third century scholar, a teacher and a companion of Sufyaan ath-Thawree, and he was asked about the saying of Allaah - The Most High:
“And your Lord says: ‘Call on Me, I will answer your prayer.. “ [Soorah Ghaafir, 40:60]
“We supplicate and we are not answered.” So he said to them:
“You know Allaah, Yet you do not obey Him,
You recite the Qur’aan, Yet you do not act according to it,
You know Shaitaan, Yet you have agreed with him,
You proclaim that you love the Messenger of Allaah, Yet you abandon his Sunnah,
You proclaim your love for Paradise, Yet you do not act to gain it,
You proclaim your fear for the Fire, Yet you do not prevent yourselves from sins,
You say: “Indeed death is true”, Yet you have not prepared for it,
You busy yourselves with finding faults with others, Yet you do not look at your own faults,
You eat that which Allaah has provided for you, Yet you do not thank Him,
You bury your dead, Yet you do not take a lesson from it.”
Khushoo fis-Salaat (p.62) of Ibn Rajab al-Hanbali - rahimahullaah
“And your Lord says: ‘Call on Me, I will answer your prayer.. “ [Soorah Ghaafir, 40:60]
“We supplicate and we are not answered.” So he said to them:
“You know Allaah, Yet you do not obey Him,
You recite the Qur’aan, Yet you do not act according to it,
You know Shaitaan, Yet you have agreed with him,
You proclaim that you love the Messenger of Allaah, Yet you abandon his Sunnah,
You proclaim your love for Paradise, Yet you do not act to gain it,
You proclaim your fear for the Fire, Yet you do not prevent yourselves from sins,
You say: “Indeed death is true”, Yet you have not prepared for it,
You busy yourselves with finding faults with others, Yet you do not look at your own faults,
You eat that which Allaah has provided for you, Yet you do not thank Him,
You bury your dead, Yet you do not take a lesson from it.”
Khushoo fis-Salaat (p.62) of Ibn Rajab al-Hanbali - rahimahullaah
Ibn Qayyim said in Al-Fawaid
"...Manners have limits. When these limits are crossed, this is transgression. When they are fallen short of, this is deficiency and disgrace.
Anger has a limit: and it is to be bold while being above having negative and deficient traits, and this is the perfect form of anger. If this limit is exceeded, you become a transgressor. If you fall short of it, you will be a coward and will not be able to raise yourself above negative traits.
Covetousness has a limit: it is to take all you need from this world and what it has to offer you. When you fall short of this limit, it becomes disgrace and wastefulness. When you exceed this limit, you end up wanting what you shouldn't want.
Envy has a limit: and it is to compete in becoming perfect and to excel such that your rival is unable to excel over you. When this limit is exceeded, you transgress and oppress in which you wish that the good things are taken away from the one you envy and are keen to harm him. When you fall short of this limit, you become low, weak in aspiration, and you belittle yourself. The Prophet (صلى الله عليه و سلم) said: "There should be no envy except in regards to two things: a man who was granted wealth by Allah and he was able to spend it for the sake of the truth, and a man who was granted wisdom by Allah and he takes it and teaches it to the people." So, this is an envy of competition, where the envious one pushes himself to be like the one he envies without wishing that he is deprived of the good things that are with him.
Sexual desire has a limit: and it is to relax the heart and mind from the exhaustion of worship, to maintain moral excellence, and to use the fulfillment of these desires to help you in this. When you exceed this limit, you fall into being overly lustful, and you come to resemble animals. When you fall short of this limit and don't use this time to obtain excellence and virtue, this becomes weakness, inability, and disgrace.
Relaxation has a limit: and it is to collect yourself and your strength to prepare for worship and perfection of the self, and to save this so that you don't become weak or tired. When you exceed this limit, this becomes laziness and waste, and you end up missing out on so many things that could benefit you. When you fall short of this limit, you end up hurting and weakening your energy, and it might even be cut off from you like a farmer who is unable to land to plow or crops to pick.
Generosity has a limit between two extremes: and whenever this limit is exceeded, this becomes wastefulness and extravagance. When you fall short of this limit, you become cheap and miserly.
Bravery has a limit: and when you cross this limit, you become reckless. When you fall short of this limit, you become a coward. This limit is that you put yourself forth when the time is right to do so and that you hold yourself back when the time is right to do so, just like Mu'awiyah said to 'Amr bin al-'As: "I don't know whether you're brave or cowardly! You go forth to the point that I say you're the bravest person, and then you stay back to the point that I say you're the most cowardly person!" So, he replied:
I am brave if I am guaranteed the chance * If I don't have the chance, I am a coward...
Protective jealousy has a limit: and if you exceed this limit, you fall into accusation and suspicion of the innocent. If you fall short of this limit, you fall into heedlessness and lack of manhood.
Humility has a limit: and if it is crossed, this becomes humiliation and disgrace. If you fall short of it, you deviate to arrogance and false pride.
Honor has a limit: and if you exceed it, you fall into arrogance and blameworthy traits. If you fall short of it, you deviate to humiliation and disgrace.
The basic principle in all this is to choose the path of moderation between excess and negligence. This is what all of the benefits of this world and the next are built upon. In fact, you can benefit your body in no other way, because when some of your activities are done with lack of moderation and either exceed or fall short of it, your body's health and energy begins to decline accordingly. Likewise, natural activities such as sleeping, staying awake, eating, drinking, having intercourse, playing sports, spending time alone, spending time with others, etc. - if these are all done moderately between the two blameworthy extremes, this is justice. If you deviate to either extreme, this is a sign of deficiency and will lead to even more deficiency.
This knowledge of proper limits is from the best types of knowledge, especially the limits of what is commanded and prohibited. The most knowledgeable people are those who know the most about these limits, such that they don't put in them what doesn't belong and don't remove from them what does belong. Allah Said: {"The bedouins are the worst in disbelief and hypocrisy, and more likely to be ignorant of the limits that Allah has revealed to His Messenger... "} [at-Tawbah; 97]
So, the people who are most just are those who recognize by way of knowledge and action the legislated limits in their manners and deeds, and Allah is the source of success..."
Anger has a limit: and it is to be bold while being above having negative and deficient traits, and this is the perfect form of anger. If this limit is exceeded, you become a transgressor. If you fall short of it, you will be a coward and will not be able to raise yourself above negative traits.
Covetousness has a limit: it is to take all you need from this world and what it has to offer you. When you fall short of this limit, it becomes disgrace and wastefulness. When you exceed this limit, you end up wanting what you shouldn't want.
Envy has a limit: and it is to compete in becoming perfect and to excel such that your rival is unable to excel over you. When this limit is exceeded, you transgress and oppress in which you wish that the good things are taken away from the one you envy and are keen to harm him. When you fall short of this limit, you become low, weak in aspiration, and you belittle yourself. The Prophet (صلى الله عليه و سلم) said: "There should be no envy except in regards to two things: a man who was granted wealth by Allah and he was able to spend it for the sake of the truth, and a man who was granted wisdom by Allah and he takes it and teaches it to the people." So, this is an envy of competition, where the envious one pushes himself to be like the one he envies without wishing that he is deprived of the good things that are with him.
Sexual desire has a limit: and it is to relax the heart and mind from the exhaustion of worship, to maintain moral excellence, and to use the fulfillment of these desires to help you in this. When you exceed this limit, you fall into being overly lustful, and you come to resemble animals. When you fall short of this limit and don't use this time to obtain excellence and virtue, this becomes weakness, inability, and disgrace.
Relaxation has a limit: and it is to collect yourself and your strength to prepare for worship and perfection of the self, and to save this so that you don't become weak or tired. When you exceed this limit, this becomes laziness and waste, and you end up missing out on so many things that could benefit you. When you fall short of this limit, you end up hurting and weakening your energy, and it might even be cut off from you like a farmer who is unable to land to plow or crops to pick.
Generosity has a limit between two extremes: and whenever this limit is exceeded, this becomes wastefulness and extravagance. When you fall short of this limit, you become cheap and miserly.
Bravery has a limit: and when you cross this limit, you become reckless. When you fall short of this limit, you become a coward. This limit is that you put yourself forth when the time is right to do so and that you hold yourself back when the time is right to do so, just like Mu'awiyah said to 'Amr bin al-'As: "I don't know whether you're brave or cowardly! You go forth to the point that I say you're the bravest person, and then you stay back to the point that I say you're the most cowardly person!" So, he replied:
I am brave if I am guaranteed the chance * If I don't have the chance, I am a coward...
Protective jealousy has a limit: and if you exceed this limit, you fall into accusation and suspicion of the innocent. If you fall short of this limit, you fall into heedlessness and lack of manhood.
Humility has a limit: and if it is crossed, this becomes humiliation and disgrace. If you fall short of it, you deviate to arrogance and false pride.
Honor has a limit: and if you exceed it, you fall into arrogance and blameworthy traits. If you fall short of it, you deviate to humiliation and disgrace.
The basic principle in all this is to choose the path of moderation between excess and negligence. This is what all of the benefits of this world and the next are built upon. In fact, you can benefit your body in no other way, because when some of your activities are done with lack of moderation and either exceed or fall short of it, your body's health and energy begins to decline accordingly. Likewise, natural activities such as sleeping, staying awake, eating, drinking, having intercourse, playing sports, spending time alone, spending time with others, etc. - if these are all done moderately between the two blameworthy extremes, this is justice. If you deviate to either extreme, this is a sign of deficiency and will lead to even more deficiency.
This knowledge of proper limits is from the best types of knowledge, especially the limits of what is commanded and prohibited. The most knowledgeable people are those who know the most about these limits, such that they don't put in them what doesn't belong and don't remove from them what does belong. Allah Said: {"The bedouins are the worst in disbelief and hypocrisy, and more likely to be ignorant of the limits that Allah has revealed to His Messenger... "} [at-Tawbah; 97]
So, the people who are most just are those who recognize by way of knowledge and action the legislated limits in their manners and deeds, and Allah is the source of success..."
Missed Calls !!!!
Missed Calls !!!!
Among the marvels of modern technology is also the ability to track the missed calls which were made by our friends and foes and the likes. We do not get a good night's sleep, unless we have returned the calls of those who matter. We don't let any call / miss call go unanswered as long as we know that it matters. Don't we?
But how about the calls of 'hay-yaa al-as-salaah and hay-yaa al-al falah' (Come for prayer, come for success) made from the neighborhood house of our master, the Almighty Allah.? Those calls are made five times a day and many a times they all go unanswered.
We do not either respond!!! Nor do we respect these missed calls. Do they matter? Everybody can tell, if these really matter. Maybe not today nor tomorrow, but surely in the hereafter. Let us look at ourselves. Can weafford to let these calls of the muezzin be missed, day after day, after day. The call from our cherisher, sustainer and the ultimate master. Just think about it. Next time one hears this call, just ask yourself how good a night's sleep can I have by missing those calls from the house of Allah
Prophet Muhammad sallallahu alayhi wa sallam w says: 'The one who guides to good will be rewarded equally'
Among the marvels of modern technology is also the ability to track the missed calls which were made by our friends and foes and the likes. We do not get a good night's sleep, unless we have returned the calls of those who matter. We don't let any call / miss call go unanswered as long as we know that it matters. Don't we?
But how about the calls of 'hay-yaa al-as-salaah and hay-yaa al-al falah' (Come for prayer, come for success) made from the neighborhood house of our master, the Almighty Allah.? Those calls are made five times a day and many a times they all go unanswered.
We do not either respond!!! Nor do we respect these missed calls. Do they matter? Everybody can tell, if these really matter. Maybe not today nor tomorrow, but surely in the hereafter. Let us look at ourselves. Can weafford to let these calls of the muezzin be missed, day after day, after day. The call from our cherisher, sustainer and the ultimate master. Just think about it. Next time one hears this call, just ask yourself how good a night's sleep can I have by missing those calls from the house of Allah
Prophet Muhammad sallallahu alayhi wa sallam w says: 'The one who guides to good will be rewarded equally'
How to attain a Righteous heart
Question: What is the (proper) way to rectify and cleanse the heart from rancor and envy? And what are the most effective ways to reform the heart in this life?
Answer: Rectification of the heart takes place in different ways. Firstly, sincerity in ones intention for Allah ‘azza wa jall when doing righteous actions and visualizing the magnitude of Allah and bearing in mind one’s (absolute) need of Allah ‘azza wa jall.
Also remembering Allah much. Allah, the Most High says: “Those who believe (in the Oneness of Allah – Islamic Monotheism), and whose hearts find rest in the remembrance of Allah, Verily, in the remembrance of Allaah do hearts find rest” (13:28)
So from that which rectifies the heart is remembering Allah much. The Messenger (sallallaahu alaihi wasallaam) has said: The example of the who remembers Allah and the one who does not remember Allah is like that of the living and the dead.
Likewise from the means for the revitalization of the heart is consuming from the halaal (lawful) and leaving off consuming from the haraam (unlawful) because it (consuming from the haraam) hardens the heart, corrupts and sickens it. Evil nourishment(s) affect the heart and body. And likewise from the reasons Allah says:
"O (you) Messengers! Eat of the Tayyibaat [all kinds of halaal (lawful) foods (meat of slaughtered edible animals, milk products, fats, vegetables, fruits], and do righteous deeds” (23:51)
and Allah ordered the believers with that which He ordered the Messengers, He says:
"O you who believe (in the Oneness of Allah)! Eat of the lawful things that We have provided you with” (2:172)
Consuming from the tayyibaat means the lawful things because Allah has made permissible for us the tayyibaat and prohibited upon us the khabaaith (evil things). So therefore, nutrition with the tayyibaat, which are the lawful things, nourishes the heart with a pleasant nourishment just as nutrition with noxious things nourishes the heart with an abhorrent nourishment. And from those matters that sicken the heart are listening to music and flutes and the like which has become very prevalent in this time (of ours).
From those affairs that sicken the heart or cause it to die is busying one’s self with obscenities and the internet and whatever these evil devices promote from wickedness and evil ideologies like forbidden lusts and despicable sights. This is from those affairs that plague the heart. Likewise accompanying wicked and individuals and sitting with them corrupts the heart whereas accompanying the the upright people and the scholars and the people of goodness; is from those matter that reform the heart.
Transcribed from: Question Posed to Sheikh Saalih al-Fawzaan on How to Attain a Righteous Heart
Answer: Rectification of the heart takes place in different ways. Firstly, sincerity in ones intention for Allah ‘azza wa jall when doing righteous actions and visualizing the magnitude of Allah and bearing in mind one’s (absolute) need of Allah ‘azza wa jall.
Also remembering Allah much. Allah, the Most High says: “Those who believe (in the Oneness of Allah – Islamic Monotheism), and whose hearts find rest in the remembrance of Allah, Verily, in the remembrance of Allaah do hearts find rest” (13:28)
So from that which rectifies the heart is remembering Allah much. The Messenger (sallallaahu alaihi wasallaam) has said: The example of the who remembers Allah and the one who does not remember Allah is like that of the living and the dead.
Likewise from the means for the revitalization of the heart is consuming from the halaal (lawful) and leaving off consuming from the haraam (unlawful) because it (consuming from the haraam) hardens the heart, corrupts and sickens it. Evil nourishment(s) affect the heart and body. And likewise from the reasons Allah says:
"O (you) Messengers! Eat of the Tayyibaat [all kinds of halaal (lawful) foods (meat of slaughtered edible animals, milk products, fats, vegetables, fruits], and do righteous deeds” (23:51)
and Allah ordered the believers with that which He ordered the Messengers, He says:
"O you who believe (in the Oneness of Allah)! Eat of the lawful things that We have provided you with” (2:172)
Consuming from the tayyibaat means the lawful things because Allah has made permissible for us the tayyibaat and prohibited upon us the khabaaith (evil things). So therefore, nutrition with the tayyibaat, which are the lawful things, nourishes the heart with a pleasant nourishment just as nutrition with noxious things nourishes the heart with an abhorrent nourishment. And from those matters that sicken the heart are listening to music and flutes and the like which has become very prevalent in this time (of ours).
From those affairs that sicken the heart or cause it to die is busying one’s self with obscenities and the internet and whatever these evil devices promote from wickedness and evil ideologies like forbidden lusts and despicable sights. This is from those affairs that plague the heart. Likewise accompanying wicked and individuals and sitting with them corrupts the heart whereas accompanying the the upright people and the scholars and the people of goodness; is from those matter that reform the heart.
Transcribed from: Question Posed to Sheikh Saalih al-Fawzaan on How to Attain a Righteous Heart
"O Ahmad, say in my ear: "The Qur’an is created!"
Imam Ahmad was being punished, and its narrated:
تقدم إليه ابن أبي دؤاد، وقال له: يا أحمد قل في أذني القرآن مخلوق حتى أخلصك من يد الخليفة؛ فقال له الإمام أحمد: يا بن أبي دؤاد قل في أذني القرآن كلام الله وليس بمخلوق حتى أخلصك من عذاب الله عز وجل
Ibn Abi Du'ad came to him and said, ‘O Ahmad, say in my ear: ‘The Qur’an is created,’ so that I may save you from the hand of the Caliph.’ So Imam Ahmad said to him, “O Ibn Abi Du'ad, say in my ear: ‘The Qur’an is the Speech of Allaah, it is not created,’ so that I save you from the punishment of Allah, the Mighty and Majestic!!”
["Al-Manhaj Al-Ahmad", 1/35].
تقدم إليه ابن أبي دؤاد، وقال له: يا أحمد قل في أذني القرآن مخلوق حتى أخلصك من يد الخليفة؛ فقال له الإمام أحمد: يا بن أبي دؤاد قل في أذني القرآن كلام الله وليس بمخلوق حتى أخلصك من عذاب الله عز وجل
Ibn Abi Du'ad came to him and said, ‘O Ahmad, say in my ear: ‘The Qur’an is created,’ so that I may save you from the hand of the Caliph.’ So Imam Ahmad said to him, “O Ibn Abi Du'ad, say in my ear: ‘The Qur’an is the Speech of Allaah, it is not created,’ so that I save you from the punishment of Allah, the Mighty and Majestic!!”
["Al-Manhaj Al-Ahmad", 1/35].
...“Is it better for me to make Tasbeeh (praise Allah) or to make Istighfaar (seek forgiveness)?”
سأل رجلٌ ابنَ الجوزي رحمه الله هذا السؤال:أيهما أفضل؛ أُسبّح أم أستغفر؟ فأجابه قائلا الثوب الوسخ أحوج إلى الصابون من البخورفتح الباري – ابن حجر (1 /103
Imam Ibn Al-Jawzee was asked by a man: ...“Is it better for me to make Tasbeeh (praise Allah) or to make Istighfaar (seek forgiveness)?”
He replied:
“The dirty robe is more in need of soap than perfume”.
Imam Ibn Al-Jawzee was asked by a man: ...“Is it better for me to make Tasbeeh (praise Allah) or to make Istighfaar (seek forgiveness)?”
He replied:
“The dirty robe is more in need of soap than perfume”.
“Whoever has taqwa of Allah (consciousness), then Allah will be with him
Qatada’s Statement
As-salamu `alaykum wa rahmatullah,
Qatada (rahimahullah) said: “Whoever has taqwa of Allah (consciousness), then Allah will be with him. And whoever Allah is with, then such a person has with him the Victorious Group that can never be defeated, the Guard Who never falls asleep, and the Guide Who never misleads.”
One of the salaf wrote to another: “If Allah is with you, then who should you fear? And if Allah is against you, then who can you have hope in?”
- Jami’ al-’Ulum wal-Hikam, by Ibn Rajab
As-salamu `alaykum wa rahmatullah,
Qatada (rahimahullah) said: “Whoever has taqwa of Allah (consciousness), then Allah will be with him. And whoever Allah is with, then such a person has with him the Victorious Group that can never be defeated, the Guard Who never falls asleep, and the Guide Who never misleads.”
One of the salaf wrote to another: “If Allah is with you, then who should you fear? And if Allah is against you, then who can you have hope in?”
- Jami’ al-’Ulum wal-Hikam, by Ibn Rajab
Whoever digs a hole for another, falls into it…’
The Messenger of Allah (sallallahu `alayhi wa sallam) said, “Beware of suspicion (and ill-thinking), for it is the worst of false tales. Do not probe into each others affairs, and do not envy one another, and do not hate one another. But O’ slaves of Allah, be brothers!” [Sahih al-Bukhari & Muslim]
Kathir ibn Ziyad said, ‘I heard al-Hasan (al-Basri) say, “Do not ask about the good and bad deeds of your brother, for that is surely tajassus (probing, spying, finding fault etc).”‘
Abu Hatim: ‘The intelligent one must adhere to salvation by staying away from probing into the faults of people, and instead should preoccupy himself with his own faults. Surely, whoever preoccupies himself with his own faults instead of the faults of others, will find peace and relaxation in his being and his heart will not be exhausted. Whenever he looks to his faults and errors, then the similar faults of his brother will be easy for him to bear. However, whoever preoccupies himself with the faults of others instead of his own, then his heart will become blind, he will become tired out and he will forget his own shortcomings. The weakest of people is the one who criticizes others for what is in them, and the weakest from amongst them is the one who criticizes others for what is also within himself. And whoever criticizes others, will be criticized by them.’
Truthful was he who said:
‘If you rebuke others, they’ll rebuke you and do so more!
And then what was hidden within you, will be on show.
Someone once said in some statement of the past,
A word containing wisdom and beauty so vast:
If ever you mention people, then leave behind their errors
For there is no error, except that yours can be said
If you criticize a people for what is not within them
Then that is mighty in the Sight of Allah and also men
And if you criticize them for what is also within you
Then how can the one-eyed rebuke the one-eyed too?
And how can people be criticized by someone who
His faults are worse when all faults are diffused?
When you look for other’s defects, you shall indeed find them
But remember that what is in you is far greater than them
So grant peace to the people, and leave them to themselves
For they can see your errors more than you can see yourself.’
Al-Shaybani mentioned that, “It is written in the Books that: ‘As you treat others, you shall be treated, and the cup you give to others, is the cup you shall drink from…’”
Abu Hatim: ‘Probing and seeking the faults of others is from the branches of hypocrisy just like thinking good of others is from the branches of faith. The intelligent one always has a good opinion of his brothers, and keeps his grief and sadness to himself. As for the ignorant one, he has evil opinion of his brothers and does not think about his crimes and distress.’
‘Abdullah ibn ‘Amr ibn al-’Aas (radhiallahu `anhu) said, ‘It is written in the Taurat that: “Whoever indulges in trade, becomes corrupt, and whoever digs an evil hole for his brother, will end up falling into it himself.”‘
[pg. 110-112]
http://fajr.wordpress.com/2010/10/07/whoever-digs-a-hole-for-another-falls-into-it/
Kathir ibn Ziyad said, ‘I heard al-Hasan (al-Basri) say, “Do not ask about the good and bad deeds of your brother, for that is surely tajassus (probing, spying, finding fault etc).”‘
Abu Hatim: ‘The intelligent one must adhere to salvation by staying away from probing into the faults of people, and instead should preoccupy himself with his own faults. Surely, whoever preoccupies himself with his own faults instead of the faults of others, will find peace and relaxation in his being and his heart will not be exhausted. Whenever he looks to his faults and errors, then the similar faults of his brother will be easy for him to bear. However, whoever preoccupies himself with the faults of others instead of his own, then his heart will become blind, he will become tired out and he will forget his own shortcomings. The weakest of people is the one who criticizes others for what is in them, and the weakest from amongst them is the one who criticizes others for what is also within himself. And whoever criticizes others, will be criticized by them.’
Truthful was he who said:
‘If you rebuke others, they’ll rebuke you and do so more!
And then what was hidden within you, will be on show.
Someone once said in some statement of the past,
A word containing wisdom and beauty so vast:
If ever you mention people, then leave behind their errors
For there is no error, except that yours can be said
If you criticize a people for what is not within them
Then that is mighty in the Sight of Allah and also men
And if you criticize them for what is also within you
Then how can the one-eyed rebuke the one-eyed too?
And how can people be criticized by someone who
His faults are worse when all faults are diffused?
When you look for other’s defects, you shall indeed find them
But remember that what is in you is far greater than them
So grant peace to the people, and leave them to themselves
For they can see your errors more than you can see yourself.’
Al-Shaybani mentioned that, “It is written in the Books that: ‘As you treat others, you shall be treated, and the cup you give to others, is the cup you shall drink from…’”
Abu Hatim: ‘Probing and seeking the faults of others is from the branches of hypocrisy just like thinking good of others is from the branches of faith. The intelligent one always has a good opinion of his brothers, and keeps his grief and sadness to himself. As for the ignorant one, he has evil opinion of his brothers and does not think about his crimes and distress.’
‘Abdullah ibn ‘Amr ibn al-’Aas (radhiallahu `anhu) said, ‘It is written in the Taurat that: “Whoever indulges in trade, becomes corrupt, and whoever digs an evil hole for his brother, will end up falling into it himself.”‘
[pg. 110-112]
http://fajr.wordpress.com/2010/10/07/whoever-digs-a-hole-for-another-falls-into-it/
The Manners of the Woman Leaving (exiting) the home (house) By Umm 'Abdillah Al-Waadi'eeyah
The Manners of the Woman Leaving (exiting) the home (house) By Umm 'Abdillah Al-Waadi'eeyah
(She is the daughter or our esteemed and beloved Shaykh Muqbil bin Haadee al-Wadee' (Rahimahullaah - May Allaah have mercy on him)
Translated by: Abu Muhammad al-Jamaykee
Produced by: Waseelatus Salafiyyah
My Advice to the Women - The Manners of the Woman Leaving (exiting) the home (house) -
The Hijaab- Not using perfume- A light walk, so that the (bing) noise of her shoes is not heard, Allah ta'ala says:
"...and let them not stamp their feet so as to reveal what they hide of their adornment." [Suratun-Noor:31] - And if she walks with her sister and there are some men, she does not speak with her companion (i.e. her sister), and this does not mean that the woman's voice is 'awrah, but the men hearing the voice of the woman, it is possible that it could lead to fitnah. - That she should ask for permission from her husband if she is married - If she is going a distance which is considered traveling, she doesn't exit except with a mahram - Not mixing with men - To be endowed with shyness - To lower her gaze - Not taking off her clothing in other than her house, if she means with that displaying (herself), verily it comes on the Prophet (sallallaahu 'alaihi wa sallam) that he said, "any woman who takes off her clothes in other than her husband's house, verily revealed (unveiled) the sutrah between her and her Lord"
(She is the daughter or our esteemed and beloved Shaykh Muqbil bin Haadee al-Wadee' (Rahimahullaah - May Allaah have mercy on him)
Translated by: Abu Muhammad al-Jamaykee
Produced by: Waseelatus Salafiyyah
My Advice to the Women - The Manners of the Woman Leaving (exiting) the home (house) -
The Hijaab- Not using perfume- A light walk, so that the (bing) noise of her shoes is not heard, Allah ta'ala says:
"...and let them not stamp their feet so as to reveal what they hide of their adornment." [Suratun-Noor:31] - And if she walks with her sister and there are some men, she does not speak with her companion (i.e. her sister), and this does not mean that the woman's voice is 'awrah, but the men hearing the voice of the woman, it is possible that it could lead to fitnah. - That she should ask for permission from her husband if she is married - If she is going a distance which is considered traveling, she doesn't exit except with a mahram - Not mixing with men - To be endowed with shyness - To lower her gaze - Not taking off her clothing in other than her house, if she means with that displaying (herself), verily it comes on the Prophet (sallallaahu 'alaihi wa sallam) that he said, "any woman who takes off her clothes in other than her husband's house, verily revealed (unveiled) the sutrah between her and her Lord"
Speak a good word or remain Silent
Abû Hurayrah relates that Allah's Messenger (peace be upon him) said: “Whoever believes in Allah and the Last Day should speak a good word or remain silent. And whoever believes in Allah and the Last Day should show hospitality to his neighbor. And whoever believes in Allah and the Last Day should show hospitality to his guest.” [ Sahîh al-Bukhârî and Sahîh Muslim ] The importance of this hadith:This hadith discusses some of the ways a Muslim's faith should affect the way he relates to others. Ibn Hajar al-`Asqalânî writes: “This hadith speaks about three matters, and in doing so it brings together everything that good manners entail with respect to both word and deed.” Whoever believes in Allah and the Last Day…
This is a conditional sentence. It is repeated three times in this hadith, each time with a different condition. The first of these three conditions is to either speak a good word or remain silent, the second is to show hospitality to one's neighbors, and the third is to show hospitality to one's guests. This hadith is showing us that these three qualities are among the many qualities of faith. A person who fails to fulfill any of these conditions is a person whose faith is incomplete and in want of improvement. Speaking a good word or remaining silent:
This is an encouragement to speak what is good and beneficial; at the same time it is a warning, cautioning us to be careful in what we say, lest we say something that is harmful or false.
It is part of a Muslim's faith to speak the truth and to say things that bring about benefit to others. Allah says: “O you who believe! Fear Allah and speak a word that is right. He will set right for you your deeds and forgive you your sins. And whoever obeys Allah and His Messenger has certainly attained a great achievement.” [ Sûrah al-Ahzâb : 70-71]
Allah informs us in the Qur'ân some of what constitutes good in our speech and benefits other people. He says: “No good is there in much of their private conversation, except for those who enjoin charity or that which is right, or bring reconciliation between people. And whoever does that seeking Allah's pleasure, then we shall grant him a great reward.” [ Sûrah al-Nisâ' : 114]
When we have nothing beneficial to say, silence is golden. Once, Mu`âdh b. Jabal asked the Prophet (peace be upon him) to inform him of some good work that would admit him into Paradise and distance him from the Hellfire. The Prophet (peace be upon him) mentioned to him the virtues of many good deeds, then said: “Shall I inform you of the foundation of all of that?”
Mu`âdh said: “Certainly.”
The Prophet (peace be upon him) took hold of his tongue and said: “Restrain yourself from this.”
Mu`âdh then asked: “O Prophet of Allah! Are we held to task for the things that we say?”
The Prophet (peace be upon him) replied: “May your mother be bereaved of you, O Mu`âdh! Does anything topple people headlong into the Hellfire save the harvests of their tongues?” [ Sunan al-Tirmidhî and Sunan Ibn Mâjah ]
We should avoid speaking ill of others. We should rather remain silent unless we are seeking justice for some wrong that has been perpetrated against us. Allah says: “Allah does not like that evil should be mentioned in public except by one who has been done injustice. And Allah is all-hearing, all-knowing.” [ Sûrah al-Nisâ' : 148]
Our tongues are like double-edges swords. They can work for us and against us, both in this world and the Hereafter. We will be held accountable for what we say. Allah tells us: “He does not utter a statement except that there is an observer by him ready to record it.” [ Sûrah Qâf : 18]
The Prophet (peace be upon him) said: “Indeed a servant will speak a word pleasing to Allah that he thinks to be insignificant, but because of it Allah raises him by many degrees. And indeed a servant will speak a word displeasing to Allah that he thinks to be insignificant, but because of it, He will consign him to the Hellfire.” [ Sahîh al-Bukhârî ]
We must be vigilant not to speak falsehood. We must think about what we are saying and the possible consequences of our words before we go ahead and speak. The Prophet (peace be upon him) said: “A man might speak a word without thinking about its implications, but because of it, he will plunge into the Hellfire further than the distance between the east and west.” [ Sahîh al-Bukhârî and Sahîh Muslim ]
Al-Nawawî comments on the meaning of this hadith, saying: “This hadith encourages us to guard our tongues. A person who wants to speak should think upon what he is about to say before he utters it. If it then shows itself to have some benefit to it, he may speak it; otherwise he should refrain from doing so.”
Showing hospitality to the neighbor and the guest:
From the perfection of a person's faith is his showing kindness to those with whom he has dealings, especially his neighbors and his guests.
Allah says: “Worship Allah and associate nothing with Him, and show kindness to parents, relatives, orphans, the poor, the near neighbor, the distant neighbor, the companion at your side, the traveler, and those whom your right hands possess. Indeed, Allah does not like those who are conceited and boastful.” [ Sûrah al-Nisâ' : 36]
Islam emphasizes the right of the neighbor. The Prophet (peace be upon him) said: “Gabriel continued to impress upon me the rights of the neighbor until I thought that he would soon confer upon him the right of inheritance.” [Sahîh al-Bukhârî and Sahîh Muslim]
There are many forms that this hospitality can take. It can take the form of help in times of need. The Prophet (peace be upon him) said: “He is not a believer who lets himself be satiated while his neighbor goes hungry.” [ Mustadrak al-Hâkim ]
It can mean making allowances for the neighbor's needs, even by waiving some of one's own rights. The Prophet (peace be upon him) said: “None of you should prevent his neighbor from placing his rafter in his wall.” [ Sahîh al-Bukhârî and Sahîh Muslim ]
It can take the form of gift giving. The Prophet (peace be upon him) said: “O Muslim women! None of you should consider insignificant a gift that you give to your neighbor, even if it is but the trotters of a sheep.” [ Sahîh al-Bukhârî and Sahîh Muslim ]
Islam teaches us to be generous and hospitable to those who come to us as guests. Indeed, those who come to our homes have a right over us. The Prophet (peace be upon him) said: “Whoever believes in Allah and the Last Day should show hospitality to his guest according to his right.”
He was asked: “What is his right, O Messenger of Allah?”
The Prophet (peace be upon him) answered: “It is (to offer the best) for a day and a night, and hospitality extends for three days. What is beyond that is charity.” [ Sahîh al-Bukhârî and Sahîh Muslim ]
This is a conditional sentence. It is repeated three times in this hadith, each time with a different condition. The first of these three conditions is to either speak a good word or remain silent, the second is to show hospitality to one's neighbors, and the third is to show hospitality to one's guests. This hadith is showing us that these three qualities are among the many qualities of faith. A person who fails to fulfill any of these conditions is a person whose faith is incomplete and in want of improvement. Speaking a good word or remaining silent:
This is an encouragement to speak what is good and beneficial; at the same time it is a warning, cautioning us to be careful in what we say, lest we say something that is harmful or false.
It is part of a Muslim's faith to speak the truth and to say things that bring about benefit to others. Allah says: “O you who believe! Fear Allah and speak a word that is right. He will set right for you your deeds and forgive you your sins. And whoever obeys Allah and His Messenger has certainly attained a great achievement.” [ Sûrah al-Ahzâb : 70-71]
Allah informs us in the Qur'ân some of what constitutes good in our speech and benefits other people. He says: “No good is there in much of their private conversation, except for those who enjoin charity or that which is right, or bring reconciliation between people. And whoever does that seeking Allah's pleasure, then we shall grant him a great reward.” [ Sûrah al-Nisâ' : 114]
When we have nothing beneficial to say, silence is golden. Once, Mu`âdh b. Jabal asked the Prophet (peace be upon him) to inform him of some good work that would admit him into Paradise and distance him from the Hellfire. The Prophet (peace be upon him) mentioned to him the virtues of many good deeds, then said: “Shall I inform you of the foundation of all of that?”
Mu`âdh said: “Certainly.”
The Prophet (peace be upon him) took hold of his tongue and said: “Restrain yourself from this.”
Mu`âdh then asked: “O Prophet of Allah! Are we held to task for the things that we say?”
The Prophet (peace be upon him) replied: “May your mother be bereaved of you, O Mu`âdh! Does anything topple people headlong into the Hellfire save the harvests of their tongues?” [ Sunan al-Tirmidhî and Sunan Ibn Mâjah ]
We should avoid speaking ill of others. We should rather remain silent unless we are seeking justice for some wrong that has been perpetrated against us. Allah says: “Allah does not like that evil should be mentioned in public except by one who has been done injustice. And Allah is all-hearing, all-knowing.” [ Sûrah al-Nisâ' : 148]
Our tongues are like double-edges swords. They can work for us and against us, both in this world and the Hereafter. We will be held accountable for what we say. Allah tells us: “He does not utter a statement except that there is an observer by him ready to record it.” [ Sûrah Qâf : 18]
The Prophet (peace be upon him) said: “Indeed a servant will speak a word pleasing to Allah that he thinks to be insignificant, but because of it Allah raises him by many degrees. And indeed a servant will speak a word displeasing to Allah that he thinks to be insignificant, but because of it, He will consign him to the Hellfire.” [ Sahîh al-Bukhârî ]
We must be vigilant not to speak falsehood. We must think about what we are saying and the possible consequences of our words before we go ahead and speak. The Prophet (peace be upon him) said: “A man might speak a word without thinking about its implications, but because of it, he will plunge into the Hellfire further than the distance between the east and west.” [ Sahîh al-Bukhârî and Sahîh Muslim ]
Al-Nawawî comments on the meaning of this hadith, saying: “This hadith encourages us to guard our tongues. A person who wants to speak should think upon what he is about to say before he utters it. If it then shows itself to have some benefit to it, he may speak it; otherwise he should refrain from doing so.”
Showing hospitality to the neighbor and the guest:
From the perfection of a person's faith is his showing kindness to those with whom he has dealings, especially his neighbors and his guests.
Allah says: “Worship Allah and associate nothing with Him, and show kindness to parents, relatives, orphans, the poor, the near neighbor, the distant neighbor, the companion at your side, the traveler, and those whom your right hands possess. Indeed, Allah does not like those who are conceited and boastful.” [ Sûrah al-Nisâ' : 36]
Islam emphasizes the right of the neighbor. The Prophet (peace be upon him) said: “Gabriel continued to impress upon me the rights of the neighbor until I thought that he would soon confer upon him the right of inheritance.” [Sahîh al-Bukhârî and Sahîh Muslim]
There are many forms that this hospitality can take. It can take the form of help in times of need. The Prophet (peace be upon him) said: “He is not a believer who lets himself be satiated while his neighbor goes hungry.” [ Mustadrak al-Hâkim ]
It can mean making allowances for the neighbor's needs, even by waiving some of one's own rights. The Prophet (peace be upon him) said: “None of you should prevent his neighbor from placing his rafter in his wall.” [ Sahîh al-Bukhârî and Sahîh Muslim ]
It can take the form of gift giving. The Prophet (peace be upon him) said: “O Muslim women! None of you should consider insignificant a gift that you give to your neighbor, even if it is but the trotters of a sheep.” [ Sahîh al-Bukhârî and Sahîh Muslim ]
Islam teaches us to be generous and hospitable to those who come to us as guests. Indeed, those who come to our homes have a right over us. The Prophet (peace be upon him) said: “Whoever believes in Allah and the Last Day should show hospitality to his guest according to his right.”
He was asked: “What is his right, O Messenger of Allah?”
The Prophet (peace be upon him) answered: “It is (to offer the best) for a day and a night, and hospitality extends for three days. What is beyond that is charity.” [ Sahîh al-Bukhârî and Sahîh Muslim ]
I cannot obey Allah in public and disobey Him in private
Narrated `Abdullah ibn Zayd ibn Aslam, from his father, from his grandfather, who said:
When I was accompanying `Umar ibn al-Khattab (radi Allahu ‘anhu) on his patrol of Madinah at night, he felt tired, so he leant against a wall. It was the middle of the night, and (we heard) a woman say to her daughter, “O my daughter, get up and mix that milk with some water.” The girl said, “O Mother, did you not hear the decree of Amir al-Mu’minin today?” The mother said, “What was that?” The girl said, “He ordered someone to announce in a loud voice that milk should not be mixed with water.” The mother said, “Get up and mix the milk with water; you are in a place where `Umar cannot see you.” The girl told her mother, “I cannot obey Him (Allah) in public and disobey Him in private.”
`Umar (radi Allahu ‘anhu) heard this, and told me: “O Aslam, go to that place and see who that girl is, and to whom she was speaking, and whether she has a husband.” So I went to that place, and I saw that she was unmarried, the other woman was her mother, and neither of them had a husband. I came to `Umar (radi Allahu ‘anhu) and told him what I had found out. He called his sons together, and said to them: “Do any of you need a wife, so I can arrange the marriage for you? If I had the desire to get married, I would have been the first one to marry this young woman.” `Abdullah said: “I have a wife.” `Abd al-Rahman said: “I have a wife.” `Asim said: “I do not have a wife, so let me marry her.” So `Umar arranged for her to be married to `Asim. She gave him a daughter, who grew up to be the mother of `Umar ibn `Abd al-`Aziz (rahimahullah).
[Related in Sifat al-Safwah and Wafiyat al-A'yan and cited by Ibn al-Jawzi in Ahkam al-Nisa' pp. 441, 442]
When I was accompanying `Umar ibn al-Khattab (radi Allahu ‘anhu) on his patrol of Madinah at night, he felt tired, so he leant against a wall. It was the middle of the night, and (we heard) a woman say to her daughter, “O my daughter, get up and mix that milk with some water.” The girl said, “O Mother, did you not hear the decree of Amir al-Mu’minin today?” The mother said, “What was that?” The girl said, “He ordered someone to announce in a loud voice that milk should not be mixed with water.” The mother said, “Get up and mix the milk with water; you are in a place where `Umar cannot see you.” The girl told her mother, “I cannot obey Him (Allah) in public and disobey Him in private.”
`Umar (radi Allahu ‘anhu) heard this, and told me: “O Aslam, go to that place and see who that girl is, and to whom she was speaking, and whether she has a husband.” So I went to that place, and I saw that she was unmarried, the other woman was her mother, and neither of them had a husband. I came to `Umar (radi Allahu ‘anhu) and told him what I had found out. He called his sons together, and said to them: “Do any of you need a wife, so I can arrange the marriage for you? If I had the desire to get married, I would have been the first one to marry this young woman.” `Abdullah said: “I have a wife.” `Abd al-Rahman said: “I have a wife.” `Asim said: “I do not have a wife, so let me marry her.” So `Umar arranged for her to be married to `Asim. She gave him a daughter, who grew up to be the mother of `Umar ibn `Abd al-`Aziz (rahimahullah).
[Related in Sifat al-Safwah and Wafiyat al-A'yan and cited by Ibn al-Jawzi in Ahkam al-Nisa' pp. 441, 442]
A Sin that Leads to Jannah
Ibn al-Qayyim (rahimahullah) said: "Sin may be more beneficial for a person, if it leads him to repent, than doing a lot of acts of worship. This is what is meant by the words of one of the salaf: 'A person may commit a sin and enter Paradise because of it, or he may do an act of worship and enter Hell because of it.'
They said: 'How is that?'
He said: 'He may commit a sin and continues to think about it, and when he stands or sits or walks he remembers his sin, so he feels ashamed and repents and seeks forgiveness and regrets it, so that will be the means of his salvation.
And he may do a good deed and continue to think about it, and when he stands or sits or walks he remembers it and it fills him with self-admiration and pride, so it is the cause of his doom.
So the sin may be the factor that leads him to do acts of worship and good deeds and to change his attitude so that he fears Allah and feels shy before Him and feels humiliated before Him, hanging his head in shame and weeping with regret, seeking he forgiveness of his Lord. Each of these effects is better for a person than an act of worship that makes him feel proud and show off and look down on people. Undoubtedly this sin is better before Allah and is more likely to bring salvation than one who admires himself and looks down on others, and who thinks that he is doing Allah a favour. Even if he says words that indicate something other than that, Allah is the Witness over what is in his heart. Such a person may feel hatred towards people if they do not hold him in high esteem and humiliate themselves before him. If he were to examine himself honestly, he would see that clearly."
-Madarij as-Salikeen, 1/299
They said: 'How is that?'
He said: 'He may commit a sin and continues to think about it, and when he stands or sits or walks he remembers his sin, so he feels ashamed and repents and seeks forgiveness and regrets it, so that will be the means of his salvation.
And he may do a good deed and continue to think about it, and when he stands or sits or walks he remembers it and it fills him with self-admiration and pride, so it is the cause of his doom.
So the sin may be the factor that leads him to do acts of worship and good deeds and to change his attitude so that he fears Allah and feels shy before Him and feels humiliated before Him, hanging his head in shame and weeping with regret, seeking he forgiveness of his Lord. Each of these effects is better for a person than an act of worship that makes him feel proud and show off and look down on people. Undoubtedly this sin is better before Allah and is more likely to bring salvation than one who admires himself and looks down on others, and who thinks that he is doing Allah a favour. Even if he says words that indicate something other than that, Allah is the Witness over what is in his heart. Such a person may feel hatred towards people if they do not hold him in high esteem and humiliate themselves before him. If he were to examine himself honestly, he would see that clearly."
-Madarij as-Salikeen, 1/299
So you must be patient over this in obedience to al-Rahman and for the sake of this Deen.'
Glimpses from the Great Trial (Mihna)
The son of Imam Ahmad said:
'I used to hear my father frequently say, 'May Allah have mercy on Abu Haytham. May Allah forgive Abu Haytham. May Allah pardon Abu Haytham.'
So I said, 'O father, who is Abu Haytham?'
He said, 'When I was taken out to be whipped and my hands had extended forth to the punishers, a young man began tugging on my garment behind me.
He said, 'Do you know me?'
I said, 'No.'
He said, 'I am Abu Haytham the scoundrel, the thief and rascal. It is written in the records of the Amir al-Mu'minin that I was whipped 18,000 times in set-portions, and I was patient over that in obedience to the Shaytan and for the sake of the Dunya. So you must be patient over this in obedience to al-Rahman and for the sake of this Deen.'
Sifat al-Safwah, by Ibn al-Jawzi
The son of Imam Ahmad said:
'I used to hear my father frequently say, 'May Allah have mercy on Abu Haytham. May Allah forgive Abu Haytham. May Allah pardon Abu Haytham.'
So I said, 'O father, who is Abu Haytham?'
He said, 'When I was taken out to be whipped and my hands had extended forth to the punishers, a young man began tugging on my garment behind me.
He said, 'Do you know me?'
I said, 'No.'
He said, 'I am Abu Haytham the scoundrel, the thief and rascal. It is written in the records of the Amir al-Mu'minin that I was whipped 18,000 times in set-portions, and I was patient over that in obedience to the Shaytan and for the sake of the Dunya. So you must be patient over this in obedience to al-Rahman and for the sake of this Deen.'
Sifat al-Safwah, by Ibn al-Jawzi
Making a good choice when choosing a wife:
Making a good choice when choosing a wife:
"And marry those among you who are single (i.e., a man who has nowife and a woman who has no husband) and (also marry) the saalihoon(pious, fit and capable ones) of your (male) slaves and maid-servants(female slaves). If they be poor, Allah will enrich them out of HisBounty. And Allah is All-Sufficient for His creatures' needs, All-Knowing (about the state of the people)." [al-Noor 24:32]
The head of the household must select a righteous and suitable wifebased on the following conditions described in various Ahaadeeth:
"A woman may be married for four things: her wealth, her lineage, herbeauty or her religion. Choose the one who is religious, may yourhands be rubbed with dust [i.e., may you prosper]!" (Agreed upon).
"This world is all temporary conveniences, and the greatest joy inthis life is a righteous wife." (Reported by Muslim, 1468).
"Let every one of you have a thankful heart, a remembering tongue[remembering Allah] and a believing wife who will help him withregard to the Hereafter." (Reported by Ahmad, 5/282, and al-Tirmidhiand Ibn Maajah from Thawbaan. Sahih al-Jaami', 5231).
According to another report: "A righteous wife to help you with yourworldly and religious affairs is the best treasure anyone couldhave." (Reported by al-Bayhaqi. Sahih al-Jaami', 4285).
"Marry one who is loving and fertile, for I will be proud before theother Prophets of your great numbers on the Day of Resurrection."(Reported by Ahmad. Sahih al-Irwa', 6/195).
"I advise you to marry virgins, for their wombs are more fresh, theirmouths are more sweet and they are more content with little."According to another report: "… and they are less likely to deceive."(Reported by Ibn Maajah. Al-Silsilah al-Sahih, 623).
Just as a righteous wife is one of the four elements of happiness, soa bad wife is one of the four elements of misery, as it says in theSahih hadeeth:
"One of (the elements of) happiness is a righteous wife, who when yousee her you feel pleased, and when you are away, you feel that youcan trust her with regard to herself and your property. And one of(the elements of) misery is a bad wife who when you see her, you feelupset, she keeps attacking you verbally, and when you are away, youdo not feel that you can trust her with regard to herself and yourproperty."
On the other hand, it is also essential to look at the situation ofthe prospective husband who is proposing marriage to the Muslimwoman, and to agree to his proposal in accordance with the followingconditions:
The Prophet (peace and blessings of Allah be upon him) said:
"If there comes to you one with whose religion and character you arepleased, then marry your daughter [or sister, etc.] to him, otherwisethere will be fitnah and great corruption in the land."
All of the above must be achieved through asking the right questions,verifying facts, gathering information and checking sources, so thatthe home will not be corrupted or destroyed.
"The righteous man and righteous woman together will build arighteous home, because the vegetation of a good land comes forth(easily) by the Permission of its Lord, and that which is bad, bringsforth nothing but a little with difficulty…" [al-A'raaf 7:58}Striving to guide ones wife
If one's wife is righteous, this is a blessing indeed, and this isfrom the Bounty of Allah. If she is not that righteous, then it isthe duty of the head of the household to strive to guide her. Any ofthe following scenarios may apply:
A man may marry a woman who is not religious in the first place,because he himself is not religious at first, or he may have marriedher in the hope of guiding her, or under pressure from his relatives,for example. In these cases he must strive hard to guide her.
A man must also realize from the outset that guidance comes fromAllah, and that Allah is the One Who reforms people. One of Hisblessings to his slave Zakariya was, as He said (interpretation ofthe meaning):
"… and [We] cured his wife for him…"[al-Anbiya' 21:90].
This curing or reforming may have been physical or religious.Ibn `Abbaas said:
"She was barren and could not have children, then she had a child."
Ataa' said:
"She was harsh of tongue, and Allah reformed her."
There are various means of guiding or reforming ones wife, such as:
Paying attention to correcting her worship of Allah in all itsaspects, as will be discussed in detail below.Striving to strengthen her eemaan, such as:Encouraging her to pray at night (qiyaam al-layl)Encouraging her to read Qur'anEncouraging her to memorize adhikaar (remembrance of Allah) andremember the appropriate times and occasions for saying themEncouraging her to give charityEncouraging her to read useful Islamic booksEncouraging her to listen to useful Islamic cassettes that canincrease knowledge and strengthen eemaan – and continuing to supplyher with them.Choosing good, religious friends for her, with whom she can form tiesof sisterhood and have good conversations and purposeful visits.Protecting her from evil and blocking off all avenues for it to reachher, by keeping her away from bad companions and bad places.Creating an Atmosphere of Faith in the Home
Making the home a place for the remembrance of Allah
The Prophet (peace and blessings of Allah be upon him) said:
"The likeness of a house in which Allah is remembered and the housein which Allah is not remembered is that of the living and the dead,respectively."
We must make our homes places where Allah is remembered in all kindsof ways, whether in our hearts, verbally, during prayer, by readingQur'an, by discussing Islamic issues, or by reading different kindsof Islamic books.
How many Muslim homes nowadays are dead because there is noremembrance of Allah, as mentioned in the hadeeth. What must they belike when all that is heard therein is the music of Shaytan withinstruments and singing, and backbiting, slander and gossip?
What must they be like when they are filled with evil and sin, suchas the haram mixing of the sexes and wanton display between relativeswho are not mahram or with neighbors who enter the home?
How can the angels enter a home like this? Revive your homes with allkinds of dhikr, may Allah have mercy on you!
Shaikh Salih Al Munajjid
"And marry those among you who are single (i.e., a man who has nowife and a woman who has no husband) and (also marry) the saalihoon(pious, fit and capable ones) of your (male) slaves and maid-servants(female slaves). If they be poor, Allah will enrich them out of HisBounty. And Allah is All-Sufficient for His creatures' needs, All-Knowing (about the state of the people)." [al-Noor 24:32]
The head of the household must select a righteous and suitable wifebased on the following conditions described in various Ahaadeeth:
"A woman may be married for four things: her wealth, her lineage, herbeauty or her religion. Choose the one who is religious, may yourhands be rubbed with dust [i.e., may you prosper]!" (Agreed upon).
"This world is all temporary conveniences, and the greatest joy inthis life is a righteous wife." (Reported by Muslim, 1468).
"Let every one of you have a thankful heart, a remembering tongue[remembering Allah] and a believing wife who will help him withregard to the Hereafter." (Reported by Ahmad, 5/282, and al-Tirmidhiand Ibn Maajah from Thawbaan. Sahih al-Jaami', 5231).
According to another report: "A righteous wife to help you with yourworldly and religious affairs is the best treasure anyone couldhave." (Reported by al-Bayhaqi. Sahih al-Jaami', 4285).
"Marry one who is loving and fertile, for I will be proud before theother Prophets of your great numbers on the Day of Resurrection."(Reported by Ahmad. Sahih al-Irwa', 6/195).
"I advise you to marry virgins, for their wombs are more fresh, theirmouths are more sweet and they are more content with little."According to another report: "… and they are less likely to deceive."(Reported by Ibn Maajah. Al-Silsilah al-Sahih, 623).
Just as a righteous wife is one of the four elements of happiness, soa bad wife is one of the four elements of misery, as it says in theSahih hadeeth:
"One of (the elements of) happiness is a righteous wife, who when yousee her you feel pleased, and when you are away, you feel that youcan trust her with regard to herself and your property. And one of(the elements of) misery is a bad wife who when you see her, you feelupset, she keeps attacking you verbally, and when you are away, youdo not feel that you can trust her with regard to herself and yourproperty."
On the other hand, it is also essential to look at the situation ofthe prospective husband who is proposing marriage to the Muslimwoman, and to agree to his proposal in accordance with the followingconditions:
The Prophet (peace and blessings of Allah be upon him) said:
"If there comes to you one with whose religion and character you arepleased, then marry your daughter [or sister, etc.] to him, otherwisethere will be fitnah and great corruption in the land."
All of the above must be achieved through asking the right questions,verifying facts, gathering information and checking sources, so thatthe home will not be corrupted or destroyed.
"The righteous man and righteous woman together will build arighteous home, because the vegetation of a good land comes forth(easily) by the Permission of its Lord, and that which is bad, bringsforth nothing but a little with difficulty…" [al-A'raaf 7:58}Striving to guide ones wife
If one's wife is righteous, this is a blessing indeed, and this isfrom the Bounty of Allah. If she is not that righteous, then it isthe duty of the head of the household to strive to guide her. Any ofthe following scenarios may apply:
A man may marry a woman who is not religious in the first place,because he himself is not religious at first, or he may have marriedher in the hope of guiding her, or under pressure from his relatives,for example. In these cases he must strive hard to guide her.
A man must also realize from the outset that guidance comes fromAllah, and that Allah is the One Who reforms people. One of Hisblessings to his slave Zakariya was, as He said (interpretation ofthe meaning):
"… and [We] cured his wife for him…"[al-Anbiya' 21:90].
This curing or reforming may have been physical or religious.Ibn `Abbaas said:
"She was barren and could not have children, then she had a child."
Ataa' said:
"She was harsh of tongue, and Allah reformed her."
There are various means of guiding or reforming ones wife, such as:
Paying attention to correcting her worship of Allah in all itsaspects, as will be discussed in detail below.Striving to strengthen her eemaan, such as:Encouraging her to pray at night (qiyaam al-layl)Encouraging her to read Qur'anEncouraging her to memorize adhikaar (remembrance of Allah) andremember the appropriate times and occasions for saying themEncouraging her to give charityEncouraging her to read useful Islamic booksEncouraging her to listen to useful Islamic cassettes that canincrease knowledge and strengthen eemaan – and continuing to supplyher with them.Choosing good, religious friends for her, with whom she can form tiesof sisterhood and have good conversations and purposeful visits.Protecting her from evil and blocking off all avenues for it to reachher, by keeping her away from bad companions and bad places.Creating an Atmosphere of Faith in the Home
Making the home a place for the remembrance of Allah
The Prophet (peace and blessings of Allah be upon him) said:
"The likeness of a house in which Allah is remembered and the housein which Allah is not remembered is that of the living and the dead,respectively."
We must make our homes places where Allah is remembered in all kindsof ways, whether in our hearts, verbally, during prayer, by readingQur'an, by discussing Islamic issues, or by reading different kindsof Islamic books.
How many Muslim homes nowadays are dead because there is noremembrance of Allah, as mentioned in the hadeeth. What must they belike when all that is heard therein is the music of Shaytan withinstruments and singing, and backbiting, slander and gossip?
What must they be like when they are filled with evil and sin, suchas the haram mixing of the sexes and wanton display between relativeswho are not mahram or with neighbors who enter the home?
How can the angels enter a home like this? Revive your homes with allkinds of dhikr, may Allah have mercy on you!
Shaikh Salih Al Munajjid
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