Arrogance by in Qayyim
ArroganceSaying of the Salaf Ibn al-Qayyim (r.a.) - Al-Waabilus-Sayyib minal-Kalimit-Tayyib ( p. 15)
One of the Salaf (Pious Predecessors) said:
"Indeed a servant commits a sin by which he enters Paradise; and another does a good deed by which he enters the Fire." It was asked: How is that? So he replied: "The one who committed the sin, constantly thinks about it; which causes him to fear it, regret it, weep over it and feel ashamed in front of his Lord - the Most High - due to it. He stands before Allaah, broken-hearted and with his head lowered in humility. So this sin is more beneficial to him than doing many acts of obedience, since it caused him to have humility and humbleness - which leads to the servant's happiness and success - to the extent that this sin becomes the cause for him entering Paradise. As for the doer of good, then he does not consider this good a favour from his Lord Upon him. Rather, he becomes arrogant and amazed with himself, saying: I have achieved such and such, and such and such . So this further increases him in self adulation, pride and arrogance - such that this becomes the cause for his destruction." Hell has been favored by the Arrogant Hadith - al-Bukhari 9.541, Narrated Abu Huraira,
The Prophet said, "Paradise and Hell (Fire) quarrelled in the presence of their Lord. Paradise said, 'O Lord! What is wrong with me that only the poor and humble people enter me?' Hell (Fire) said, 'I have been favored with the arrogant people.' So Allah said to Paradise, 'You are My Mercy,' and said to Hell, 'You are My Punishment which I inflict upon whom I wish, and I shall fill both of you. (The Prophet added, "As for Paradise, (it will be filled with good people) because Allah does not wrong any of His created things, and He creates for Hell (Fire) whomever He will, and they will be thrown into it, and it will say thrice, 'Is there any more,' till Allah (will put) His Foot over it and it will become full and its sides will come close to each other and it will say, 'Qat! Qat! Qat! (Enough! Enough! Enough!)."
Allah does not like such Tafsir Ibn Kathir ...Verily, Allâh does not like such as are proud and boastful; Those who are miserly and enjoin miserliness on other men and hide what Allâh has bestowed upon them of His Bounties.... Qur'an 4:36-37Allah said, (Verily, Allah does not like such as are proud and boastful.) meaning, one who is proud and arrogant, insolent and boasts to others. He thinks that he is better than other people, thus thinking high of himself, even though he is insignificant to Allah and hated by people. Mujahid said that Allah's statement, (Verily, Allah does not like such as are proud) means arrogant, while, (boastful) means boasting about what he has, while he does not thank Allah. This Ayah indicates that such a person boasts with people about the bounty that Allah has given him, but he is actually ungrateful to Allah for this bounty. Ibn Jarir recorded that `Abdullah bin Waqid Abu Raja' Al-Harawi said, "You will find that those who are mean are also proud and boasting. He then recited, (and those (slaves) whom your right hands possess,) You will find that he who is undutiful (to parents) is also arrogant, and deprived. He then recited, (And dutiful to my mother, and made me not arrogant, deprived.)
Once a man asked the Prophet, "O Messenger of Allah, advise me.' The Prophet said, (Avoid lengthening the dress (below the ankles), for this practice is from arrogance. Verily, Allah does not like arrogance.)
Tuesday, 26 January 2010
"The More Humble You Are Before Allah..." by ibn Taymiyah
l
"The More Humble You Are Before Allah..." From the words of Ibn Taymiyyah:"...And the worshipper - the more humble, needy, and subdued he is before Allah - the closer he will be to Him, and the dearer he will be to Him, and the greater in status he will be to Him. So, the happiest of the Creation is the one who is greatest in servitude to Allah.As for the Creation, as it is said: be in need of whoever you wish, and you will be his prisoner; be sufficient from whoever you wish, and you will be his adversary; be kind to whoever you wish, and you will be his authority...So, the greatest in status and honor the slave is with others is when he is not in need of them in any way, shape, or form. If you are good to others while not being in need of them, you will be greater in their eyes. When you are in need of them - even if for a sip of water - your status is reduced in their eyes in accordance with what it is you need from them. And this is from the Wisdom and Mercy of Allah, in order that the Religion all be for Allah, and that nothing be associated with Him.Because of this, when Hatim al-Asamm was asked: 'With what can one protect himself from people?' he answered: "That you freely give them from what you have, and that you are cold and indifferent towards what they have." However, if you are in a position to be compensated from them, and they are also in need of something from you, and the needs of the two sides become equal, you become like two merchants, none of whom has any virtue over the other. If they are the more needy side, that is when they will become subdued.So, with the Exalted Lord, the most generous you are to Him is when you are most in need of Him. With the Creation, the most insignificant you are to them is when you are most in need of them..."['Majmu' al-Fatawa'; 1/67]
Thursday, 14 January 2010
Leaving that Which Doesn’t Concern You
Leaving that Which Doesn’t Concern You
Abu Hurayrah, may Allah be pleased with him, narrated that the Messenger of Allah sallallaahu `alayhi wa sallam said, what translated means, ‘A sign of one’s excellence in his Islam, is ignoring what does not concern him.’ [Ahmad, Malik & At-Tirmithi] The Status of this Hadith Ibn Rajab said, ‘This Hadith is a basic and an important source of good behavior in Islam.’ Mohammed ibn Zayd, a great scholar of the Maliki School, said, ‘Four Hadiths comprise a perfect code of conduct. One of them is, ‘Whoever believes in Allah and His Messenger should say that which is useful or keep silent.’ Another Hadith is when the Prophet said to the man who sought his advice, ‘Avoid getting angry.’ A third is the Hadith; ‘The believer loves for his (believing) brother what he loves for himself.’ The fourth is the above Hadith.’ A Sign of Excellence in Islam A sign of one’s excellence in the religion, is his ignoring what does not concern him, including all things said or done. The Muslim should only participate in what concerns him, such as anything that is his property, right, obligation or under his control. To be concerned with something entails preserving and taking care of this thing that one is allowed to be concerned with. As for the matters that do not concern one, they are in abundance. Usually, when a person tries to interfere in such matters that do not concern him, the tool frequently used for this is the tongue. Muslims are ordered to utter only good words, for Allah said, what translated means, ‘Not a word he (man) utters, but there is a watcher by him ready (to record it).’ (50:18) Many people ignore the fact that in Islam, words are considered actions. Such people care not to preserve their tongues from uttering evil or nonsense. Mu`ath ibn Jabal did not know the importance of discretion in the words one utters, so he asked the Prophet, ‘Are we going to be held responsible for what we say’’ The Prophet answered, ‘May your mother lose you! What else will lead people to be dragged in the Fire on their faces, but the result of what they utter with their tongues.’ [Hasan Sahih in Irwaa’ al-Ghaleel] An-Nawawi said in his book, ‘Riyadh as-Saliheen’, ‘Know that everyone should only talk about what might lead to benefit. When talking and being silent are equal in benefit, then the Sunnah is to be silent. This is because to be talkative will usually lead to uttering evil, even if it starts with seemingly harmless words. One should always be on the safe side, a state that is indeed desired.’ When a person utters only good words, he gains respect in his community. Likewise, if he is talkative and nosy, disrespect and a bad reputation are the result. This Hadith indicates that ignoring what does not concern one is a sign of his excellence in the religion. Being successful in working the righteous deeds and gaining an increase in the number of good deeds are all results of this better behavior. The number of sins will also decrease if one protects his tongue from uttering evil. Abu Hurayrah said, ‘If you improve your Islam, then every good deed you work will increase (and will be multiplied) by ten folds to seven hundred times in reward. On the other hand, each sin is recorded according to its weight, until one meets Allah, the Exalted One.’ [Muslim] Ignoring What Does Not Concern You The only way to know right from wrong is through the Islamic Shari`ah (Law). What one wishes and desires do not count in this regard. The Prophet has considered the one who ignores what does not concern him to be an excellent Muslim. Therefore, Islam alone must be consulted to define what does or does not concern a Muslim. Because many Muslims do not depend on the Shari`ah to define what they can or cannot participate in, they sometimes abandon their obligations or what they are supposed to do or say, thinking that this is not of their concern. They sometimes defy the rules of the religion by not advising their Muslim brothers, thinking that this also is not of their concern. Or, they indulge in what does not concern them, thinking that this is their concern. To get out of this confusion, one should always consult the Shari`ah to know what he is supposed to do or say. Benefits from the Hadith 1—This Hadith encourages Muslims to use the time in a manner that brings about their benefit in this life and in the Hereafter. 2—Muslims should always be concerned with what is beneficial and constructive, and should avoid what does not bring about benefit and what does not preserve the honor. 3—This Hadith also encourages Muslims to strive hard to discipline their behavior, and to reject and abandon sins, dishonor and what brings about disrespect. 4—This Hadith also ordains avoiding interfering with other people’s affairs, for unwarranted interference with other people’s business causes divisions and hatred among Muslims.
Abu Hurayrah, may Allah be pleased with him, narrated that the Messenger of Allah sallallaahu `alayhi wa sallam said, what translated means, ‘A sign of one’s excellence in his Islam, is ignoring what does not concern him.’ [Ahmad, Malik & At-Tirmithi] The Status of this Hadith Ibn Rajab said, ‘This Hadith is a basic and an important source of good behavior in Islam.’ Mohammed ibn Zayd, a great scholar of the Maliki School, said, ‘Four Hadiths comprise a perfect code of conduct. One of them is, ‘Whoever believes in Allah and His Messenger should say that which is useful or keep silent.’ Another Hadith is when the Prophet said to the man who sought his advice, ‘Avoid getting angry.’ A third is the Hadith; ‘The believer loves for his (believing) brother what he loves for himself.’ The fourth is the above Hadith.’ A Sign of Excellence in Islam A sign of one’s excellence in the religion, is his ignoring what does not concern him, including all things said or done. The Muslim should only participate in what concerns him, such as anything that is his property, right, obligation or under his control. To be concerned with something entails preserving and taking care of this thing that one is allowed to be concerned with. As for the matters that do not concern one, they are in abundance. Usually, when a person tries to interfere in such matters that do not concern him, the tool frequently used for this is the tongue. Muslims are ordered to utter only good words, for Allah said, what translated means, ‘Not a word he (man) utters, but there is a watcher by him ready (to record it).’ (50:18) Many people ignore the fact that in Islam, words are considered actions. Such people care not to preserve their tongues from uttering evil or nonsense. Mu`ath ibn Jabal did not know the importance of discretion in the words one utters, so he asked the Prophet, ‘Are we going to be held responsible for what we say’’ The Prophet answered, ‘May your mother lose you! What else will lead people to be dragged in the Fire on their faces, but the result of what they utter with their tongues.’ [Hasan Sahih in Irwaa’ al-Ghaleel] An-Nawawi said in his book, ‘Riyadh as-Saliheen’, ‘Know that everyone should only talk about what might lead to benefit. When talking and being silent are equal in benefit, then the Sunnah is to be silent. This is because to be talkative will usually lead to uttering evil, even if it starts with seemingly harmless words. One should always be on the safe side, a state that is indeed desired.’ When a person utters only good words, he gains respect in his community. Likewise, if he is talkative and nosy, disrespect and a bad reputation are the result. This Hadith indicates that ignoring what does not concern one is a sign of his excellence in the religion. Being successful in working the righteous deeds and gaining an increase in the number of good deeds are all results of this better behavior. The number of sins will also decrease if one protects his tongue from uttering evil. Abu Hurayrah said, ‘If you improve your Islam, then every good deed you work will increase (and will be multiplied) by ten folds to seven hundred times in reward. On the other hand, each sin is recorded according to its weight, until one meets Allah, the Exalted One.’ [Muslim] Ignoring What Does Not Concern You The only way to know right from wrong is through the Islamic Shari`ah (Law). What one wishes and desires do not count in this regard. The Prophet has considered the one who ignores what does not concern him to be an excellent Muslim. Therefore, Islam alone must be consulted to define what does or does not concern a Muslim. Because many Muslims do not depend on the Shari`ah to define what they can or cannot participate in, they sometimes abandon their obligations or what they are supposed to do or say, thinking that this is not of their concern. They sometimes defy the rules of the religion by not advising their Muslim brothers, thinking that this also is not of their concern. Or, they indulge in what does not concern them, thinking that this is their concern. To get out of this confusion, one should always consult the Shari`ah to know what he is supposed to do or say. Benefits from the Hadith 1—This Hadith encourages Muslims to use the time in a manner that brings about their benefit in this life and in the Hereafter. 2—Muslims should always be concerned with what is beneficial and constructive, and should avoid what does not bring about benefit and what does not preserve the honor. 3—This Hadith also encourages Muslims to strive hard to discipline their behavior, and to reject and abandon sins, dishonor and what brings about disrespect. 4—This Hadith also ordains avoiding interfering with other people’s affairs, for unwarranted interference with other people’s business causes divisions and hatred among Muslims.
“No human ever filled a vessel worse than the stomach...”
“No human ever filled a vessel worse than the stomach...”
Explanation Of The Hadeeth: “No human ever filled a vessel worse than the stomach...”
Author: Al-Haafidh Ibn Rajab al-Hanbalee
Source: Jaami' Al-'Uloom wal-Hikam, hadeeth no. 47On the authority of Al-Miqdaam ibn Maadiy-Karib who said: I heard the Messenger of Allaah saying:
"No human ever filled a vessel worse than the stomach. Sufficient for any son of Aadam are some morsels to keep his back straight. But if it must be, then one third for his food, one third for his drink and one third for his breath." [Ahmad, At-Tirmidhee, An-Nasaa'ee, Ibn Maajah - hadeeth saheeh.]
Ibn Masaweh, a Muslim doctor, said after reading this hadeeth:
"If the people only used these words, they would avoid all diseases and maladies and the clinics and pharmacies would be idle."
Another doctor, Al-Harith ibn Kalada said:
"That which has killed mankind is the introduction of food on top of food before it has been digested."
As for spiritual benefits: humbleness of heart, strength of understanding, lessening of lower desires, lessening of personal opinions and anger, while overeating induces the opposites of all of those. Al-Hasan Al-Basree said:
"O, son of Adam, eat with one third of your stomach and drink with one third and leave one third of your stomach to breathe so that you may think."
Ibn Umar: A man said to Ibn Umar:
"Shouldn't I bring you some jawarish?" Ibn Umar said: "What is that?" He said: "Something which aids in digesting your food after you eat." Ibn Umar said: "I have not eaten to being full for four months. That is not because I am not able to do so, but I was with a group of people who were hungry more than they were full."
Not reaching your goals: Muhammad ibn Wasi said:
"Whoever eats little will understand and make others understand and will be clear and humble. Overeating weighs a person down and keeps him from much of what he wants [to accomplish]."
Al-Hasan Al-Basree:
"The test of Aadam, alayhis-salaam, was food and it is your test until Qiyama."And, it used to be said:
"Whoever takes control of his stomach gets control of all good deeds."And:
"Wisdom does not reside in a full stomach."One day, Al-Hasan offered some food to his companion who said: "I have eaten until I am no longer able to eat." To which Al-Hasan said:
"SubhaanAllaah! Does a Muslim eat until he is no longer able to eat?"
Allaah grants this world to those whom He loves and those He does not love but only grants hunger to those whom he loves.
Ash-Shaafi'ee said:
"I have not filled myself in sixteen years because filling oneself makes the body heavy, removes clear understanding, induces sleep and makes one weak for worship."
In Bukhaaree and Muslim:
"The believer eats with one stomach while the kafir eats with seven stomachs."Meaning: The believer eats with the manners of Islam and in moderation, while the kafir eats based on desires and gluttony and so he eats with seven stomachs.
Also:
"Food for one is enough for two and food for two is enough for three and food for three is enough for four."
Also: From Aa'ishah:
"The family of Muhammad (sal-Allaahu 'alayhe wa sallam) never filled themselves with wheat bread three days in a row from the time he came to Madeenah until he passed away."
A Muslim should not merely follow his appetites. Allaah said:
"Then, they were followed by generations who neglected the prayer and followed their appetites. They will encounter a pit of fire except for those who repent..." [Maryam 59-60]
The best generations did not:
"The best generation is my generation, followed by the one after them then the one after them. Then will come a people who bear witness but are not asked to bear witness, who swear oaths but do not fulfill them and fatness will appear among them." [Bukhaaree and Muslim]
From Abee Barza that the Prophet (sal-Allaahu 'alayhe wa sallam) said:
"My greatest fear for you is the appetites of transgression with regard to your stomachs and your privates and the inclinations which lead astray." [Ahmad and others and its narrators are people of saheeh]
Explanation Of The Hadeeth: “No human ever filled a vessel worse than the stomach...”
Author: Al-Haafidh Ibn Rajab al-Hanbalee
Source: Jaami' Al-'Uloom wal-Hikam, hadeeth no. 47On the authority of Al-Miqdaam ibn Maadiy-Karib who said: I heard the Messenger of Allaah saying:
"No human ever filled a vessel worse than the stomach. Sufficient for any son of Aadam are some morsels to keep his back straight. But if it must be, then one third for his food, one third for his drink and one third for his breath." [Ahmad, At-Tirmidhee, An-Nasaa'ee, Ibn Maajah - hadeeth saheeh.]
Ibn Masaweh, a Muslim doctor, said after reading this hadeeth:
"If the people only used these words, they would avoid all diseases and maladies and the clinics and pharmacies would be idle."
Another doctor, Al-Harith ibn Kalada said:
"That which has killed mankind is the introduction of food on top of food before it has been digested."
As for spiritual benefits: humbleness of heart, strength of understanding, lessening of lower desires, lessening of personal opinions and anger, while overeating induces the opposites of all of those. Al-Hasan Al-Basree said:
"O, son of Adam, eat with one third of your stomach and drink with one third and leave one third of your stomach to breathe so that you may think."
Ibn Umar: A man said to Ibn Umar:
"Shouldn't I bring you some jawarish?" Ibn Umar said: "What is that?" He said: "Something which aids in digesting your food after you eat." Ibn Umar said: "I have not eaten to being full for four months. That is not because I am not able to do so, but I was with a group of people who were hungry more than they were full."
Not reaching your goals: Muhammad ibn Wasi said:
"Whoever eats little will understand and make others understand and will be clear and humble. Overeating weighs a person down and keeps him from much of what he wants [to accomplish]."
Al-Hasan Al-Basree:
"The test of Aadam, alayhis-salaam, was food and it is your test until Qiyama."And, it used to be said:
"Whoever takes control of his stomach gets control of all good deeds."And:
"Wisdom does not reside in a full stomach."One day, Al-Hasan offered some food to his companion who said: "I have eaten until I am no longer able to eat." To which Al-Hasan said:
"SubhaanAllaah! Does a Muslim eat until he is no longer able to eat?"
Allaah grants this world to those whom He loves and those He does not love but only grants hunger to those whom he loves.
Ash-Shaafi'ee said:
"I have not filled myself in sixteen years because filling oneself makes the body heavy, removes clear understanding, induces sleep and makes one weak for worship."
In Bukhaaree and Muslim:
"The believer eats with one stomach while the kafir eats with seven stomachs."Meaning: The believer eats with the manners of Islam and in moderation, while the kafir eats based on desires and gluttony and so he eats with seven stomachs.
Also:
"Food for one is enough for two and food for two is enough for three and food for three is enough for four."
Also: From Aa'ishah:
"The family of Muhammad (sal-Allaahu 'alayhe wa sallam) never filled themselves with wheat bread three days in a row from the time he came to Madeenah until he passed away."
A Muslim should not merely follow his appetites. Allaah said:
"Then, they were followed by generations who neglected the prayer and followed their appetites. They will encounter a pit of fire except for those who repent..." [Maryam 59-60]
The best generations did not:
"The best generation is my generation, followed by the one after them then the one after them. Then will come a people who bear witness but are not asked to bear witness, who swear oaths but do not fulfill them and fatness will appear among them." [Bukhaaree and Muslim]
From Abee Barza that the Prophet (sal-Allaahu 'alayhe wa sallam) said:
"My greatest fear for you is the appetites of transgression with regard to your stomachs and your privates and the inclinations which lead astray." [Ahmad and others and its narrators are people of saheeh]
Wednesday, 13 January 2010
Sayings of Ibn Taymiyyah rahumuhullah
Sayings of Ibn Taymiyyah rahumuhullah
Ibn Taymiyyah (rahimuhullah) amazes me…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 Paradise 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)
Ibn Taymiyyah (rahimuhullah) amazes me…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 Paradise 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)
A Sermon of `Abdullah Ibn Mas`ood (may Allah be pleased with him)
A Sermon of `Abdullah Ibn Mas`ood (may Allah be pleased with him)Abu Nu`aimHilyat al-Awliyaa' Amr ibn Thabit narrated that `Abdullah ibn Mas`ood said in one of his sermons: "Surely the most truthful speech is that of the Qur'an, the Book of Allah; and the best of covenants and bonds are an expression of piety; the best of persuasions is that of Ibraahim `alayhis salam, and the best of traditions are those of Muhammad sallallahu `alayhi wa sallam. The most noble and exalted of speeches and conversations is to talk about Allah the Most High; the best and most truthful of stories are told in the Qur'an; the worth of a good deed will show at the end, and the most evil of deeds are innovations; to have less of what satisfies one's needs is better than to have aplenty one cannot compass or control; the worst self-blaming (nafsu lawwaama) is sorrow when death comes to seize the person, and the worst grief is to have regret on the Day of Judgment; the worst of aberration is to stray from Allah's path after receiving His guidance; true prosperity is to have satisfaction and contentment; the best provision for the hereafter is piety; suspicion is a branch of apostasy; the worst blindness is that of the heart; wine is the source of every evil; the temptation about women is the rope of Satan; teenage heralds the growing up of arrogance and folly; mourning losses is a pagan act; some people come late to the Friday's congregational prayers, dragging their feet, and they speak of Allah the Most High illusively. In fact, to lie is the greatest sin; to insult a believer is an act of insolence; and to fight a believer is apostasy. The sanctity of the property of a believer is as sacred as his life; one who pardons the sins of others, Allah will forgive him his sins, and one who swallows his anger, Allah will reward him, one who forgives others, Allah will forgive him, and one who bears his adversity, Allah will reward him aplenty. The most evil of earnings is money made of usury and accumulation of interest; the worst of food is to eat up the inheritance of orphan. The luckiest of people is one who takes heed of the reason behind others' misfortunes; and the unlucky is thus conceived in the womb of his mother. Sufficient for you is what satisfies your basic needs; surely the lag of one's journey will culminate in a grave six linear feet long; one's real goal will eventually be seen at the end, - and truth will surely manifest at the end. The results of one's actions will expose his initial intention; the worst story is a lie; the best death is that of a martyr; one who knows the value of adversities will bear them, and one who does not understand that will question the reason behind them. Allah the Most High will surely bring an arrogant person to humiliation. Whosoever vies to capture the world will reach a dead end, and whosoever obeys Satan would have disobeyed Allah the Most High, and finally, whosoever disobeys Allah the Most High will be punished in hell-fire."
Never Criticize Food.. ever..
Never Criticize Food.. ever..
Criticizing Foodقال الإمامُ مسلمٌ في صحيحِهِ، في كتابِ الأَشْرِبَةِ، بابٌ لا يَعِيبُ الطَّعامَ:Imaam Muslim collected the following hadeeth in his Saheeh, in the Book of Drinks, under the chapter entitled: (The Believer) Does Not Criticize Food:2064 _ حدَّثنا يحيى بنُ يحيى، وزُهَيْرُ بنُ حَرْبٍ، وإسحاقُ بنُ إبراهيمَ _ قال زُهَيْرٌ: حدَّثنا، وقال الآخرانِ: _ أخبرنا جَرِيرٌ، عَنِ الأعمشِ، عن أبي حازمٍ، عن أبي هُرَيْرَةَ، قال: ما عاب رسولُ اللهِ _ صلَّى اللهُ عليه وسلَّم _ طعامًا قطُّ، كان إذا اشتهى شيئًا أكله، وإنْ كَرِهَهُ تركه.(#2064) Aboo Hurayrah said, "The Messenger of Allaah (sallallaahu 'alayhe wa sallam) never criticized food ever. If he wanted something, he would eat it. If he disliked it, he would leave it."وفي رِوَايَةٍ: ما رأيتُ رسولَ الله _ صلَّى اللهُ عليه وسلَّم _ عاب طعامًا قَطُّ، كان إذا اشتهاه أَكَلَهُ، وإنْ لَمْ يَشْتَهِهِ سَكَتَ. In another narration he said, "I never saw the Messenger of Allaah (sallallaahu 'alayhe wa sallam) criticize food ever. If he wanted it, he would eat it. If he did not want it, he would remain silent."
Criticizing Foodقال الإمامُ مسلمٌ في صحيحِهِ، في كتابِ الأَشْرِبَةِ، بابٌ لا يَعِيبُ الطَّعامَ:Imaam Muslim collected the following hadeeth in his Saheeh, in the Book of Drinks, under the chapter entitled: (The Believer) Does Not Criticize Food:2064 _ حدَّثنا يحيى بنُ يحيى، وزُهَيْرُ بنُ حَرْبٍ، وإسحاقُ بنُ إبراهيمَ _ قال زُهَيْرٌ: حدَّثنا، وقال الآخرانِ: _ أخبرنا جَرِيرٌ، عَنِ الأعمشِ، عن أبي حازمٍ، عن أبي هُرَيْرَةَ، قال: ما عاب رسولُ اللهِ _ صلَّى اللهُ عليه وسلَّم _ طعامًا قطُّ، كان إذا اشتهى شيئًا أكله، وإنْ كَرِهَهُ تركه.(#2064) Aboo Hurayrah said, "The Messenger of Allaah (sallallaahu 'alayhe wa sallam) never criticized food ever. If he wanted something, he would eat it. If he disliked it, he would leave it."وفي رِوَايَةٍ: ما رأيتُ رسولَ الله _ صلَّى اللهُ عليه وسلَّم _ عاب طعامًا قَطُّ، كان إذا اشتهاه أَكَلَهُ، وإنْ لَمْ يَشْتَهِهِ سَكَتَ. In another narration he said, "I never saw the Messenger of Allaah (sallallaahu 'alayhe wa sallam) criticize food ever. If he wanted it, he would eat it. If he did not want it, he would remain silent."
Subscribe to:
Posts (Atom)