Imam Ibn al-Jawzi said:
"Know, that days are but hours, and hours are but breaths, and every soul is a container, hence let not any breath pass without any benefit, such as on the Day of Judgement you find an empty container and feel regret! Be aware of every hour and how it passes, and only spend it in the best possible way; do not neglect yourself, but render it accustomed to the noblest and best of actions, and send to your grave that which will please you when you arrive to it."
Monday 22 December 2008
Saturday 13 December 2008
Spirits are Conscripted Soldiers
By Muhammad Sâlih al-Munajjid
Praise be to Allâh.
Imâm al-Bukhârî (may Allâh have mercy on him) reported in his Sahîh that ‘Ā’ishah (May Allâh be pleased with her) said: “I heard the Prophet saying: ‘Spirits are like conscripted soldiers; those whom they recognize, they get along with, and those whom they do not recognize, they will not get along with.’” (Sahîh al-Bukhârî, Kitâb Ahâdîth al-Anbiyâ’, Bâb al-Arwâh junûd mujannadah).
Ibn Hajar (May Allâh have mercy on him) said in his commentary on the hadîth: “Concerning the phrase ‘Spirits are like conscripted soldiers…’ al-Khattâbî said: ‘This may refer to their similarity as regards good or evil, righteousness or corruption. Good people are inclined towards other good people, and evil people are similarly inclined towards other evil people. Spirits feel affinity with others according to the nature in which they were created, good or evil. If spirits’ natures are similar, they will get along, otherwise they will not be on good terms with one another. It could be that what is being referred to is the beginning of creation in the realm of the unseen when, it is reported, souls were created before bodies, and used to meet one another and express their pessimism about the future. When spirits have entered bodies (come to the physical realm) they may recognize one another from the past, and may be on friendly terms or otherwise based on that past experience.”
Someone else said: “What it means is that when spirits are created, they are made in two parts, and when the bodies in which the spirits reside meet in this world, they either get along together or do not, based on the way in which these spirits are created in this world.”
I say that this is not contradicted by the fact that some people who do not like one another at first may get along well later on, because the hadîth is probably speaking about the moment of first meeting, which has to do with the original creation and nothing else. If they dislike one another at first but later come to like one another, it is because of something new, a new quality that makes them love one another after the initial dislike, such as a kâfir becoming a Muslim or a sinner being reformed.
The phrase “conscripted soldiers” refers to different types or classifications, or groups brought together. Ibn al-Jawzî said: “What we learn from this hadîth is that when a person finds that he feels dislike towards someone who is known to be virtuous or righteous, he should try to find out the reason for that so that he can make the effort to rid himself of something undesirable. The opposite (if a person finds himself liking someone who is known to be evil) also applies.” Al-Qurtubî said: “Although they are all spirits, they differ in different ways, so a person will feel an affinity with spirits of one kind, and will get along with them because of the special quality that they have in common. So we notice that people of all types will get along with those with whom they share an affinity, and will keep away from those who are of other types. [“Birds of a feather flock together” – Translator]. We may also note that within any given group or type, people may get along with some and dislike others, and this is in accordance with issues or qualities that form the basis of love or hate.”
We have narrated a mawsûl report in Sunan Abî Ya’lâ, at the beginning of which is the story narrated from ‘Amrah bint ‘Abd al-Rahmân, who said: “There was a woman in Makkah who liked to joke, and she came and stayed with a woman in Madînah who was like her. When ‘Ā’ishah heard about this, she said, ‘My beloved spoke the truth. I heard the Messenger of Allâh saying…’ and mentioned a similar hadîth.”
The hadîth was also narrated by Muslim in his Sahîh, 4773. Al-Nawawî said: “With regard to the words of the Prophet , ‘Spirits are like conscripted soldiers; those whom they recognize, they get along with, and those whom they do not recognize, they will not get along with’, the scholars said that the meaning is groups gathered together, or different types. As for them getting along, this happens because of something in common between them that Allâh has created. It was said that they are similar attributes that Allâh has created in them, or that they were created in a group and then dispersed in their bodies, so people who have similar characteristics will like one another, and those who do not have similar characteristics will not like one another. Al-Khattâbî and others said: this getting along with one another has to do with what Allâh decreed from the outset about the ultimate destiny of spirits, whether they will be among the blessed [in Paradise] or the doomed [in Hell]. Spirits are of two opposing kinds, and when they meet in this physical world, they will either love or hate one another depending on the way they were created. Good spirits will be inclined towards other good spirits, and evil spirits will be inclined towards other evil spirits. And Allâh knows best.
Praise be to Allâh.
Imâm al-Bukhârî (may Allâh have mercy on him) reported in his Sahîh that ‘Ā’ishah (May Allâh be pleased with her) said: “I heard the Prophet saying: ‘Spirits are like conscripted soldiers; those whom they recognize, they get along with, and those whom they do not recognize, they will not get along with.’” (Sahîh al-Bukhârî, Kitâb Ahâdîth al-Anbiyâ’, Bâb al-Arwâh junûd mujannadah).
Ibn Hajar (May Allâh have mercy on him) said in his commentary on the hadîth: “Concerning the phrase ‘Spirits are like conscripted soldiers…’ al-Khattâbî said: ‘This may refer to their similarity as regards good or evil, righteousness or corruption. Good people are inclined towards other good people, and evil people are similarly inclined towards other evil people. Spirits feel affinity with others according to the nature in which they were created, good or evil. If spirits’ natures are similar, they will get along, otherwise they will not be on good terms with one another. It could be that what is being referred to is the beginning of creation in the realm of the unseen when, it is reported, souls were created before bodies, and used to meet one another and express their pessimism about the future. When spirits have entered bodies (come to the physical realm) they may recognize one another from the past, and may be on friendly terms or otherwise based on that past experience.”
Someone else said: “What it means is that when spirits are created, they are made in two parts, and when the bodies in which the spirits reside meet in this world, they either get along together or do not, based on the way in which these spirits are created in this world.”
I say that this is not contradicted by the fact that some people who do not like one another at first may get along well later on, because the hadîth is probably speaking about the moment of first meeting, which has to do with the original creation and nothing else. If they dislike one another at first but later come to like one another, it is because of something new, a new quality that makes them love one another after the initial dislike, such as a kâfir becoming a Muslim or a sinner being reformed.
The phrase “conscripted soldiers” refers to different types or classifications, or groups brought together. Ibn al-Jawzî said: “What we learn from this hadîth is that when a person finds that he feels dislike towards someone who is known to be virtuous or righteous, he should try to find out the reason for that so that he can make the effort to rid himself of something undesirable. The opposite (if a person finds himself liking someone who is known to be evil) also applies.” Al-Qurtubî said: “Although they are all spirits, they differ in different ways, so a person will feel an affinity with spirits of one kind, and will get along with them because of the special quality that they have in common. So we notice that people of all types will get along with those with whom they share an affinity, and will keep away from those who are of other types. [“Birds of a feather flock together” – Translator]. We may also note that within any given group or type, people may get along with some and dislike others, and this is in accordance with issues or qualities that form the basis of love or hate.”
We have narrated a mawsûl report in Sunan Abî Ya’lâ, at the beginning of which is the story narrated from ‘Amrah bint ‘Abd al-Rahmân, who said: “There was a woman in Makkah who liked to joke, and she came and stayed with a woman in Madînah who was like her. When ‘Ā’ishah heard about this, she said, ‘My beloved spoke the truth. I heard the Messenger of Allâh saying…’ and mentioned a similar hadîth.”
The hadîth was also narrated by Muslim in his Sahîh, 4773. Al-Nawawî said: “With regard to the words of the Prophet , ‘Spirits are like conscripted soldiers; those whom they recognize, they get along with, and those whom they do not recognize, they will not get along with’, the scholars said that the meaning is groups gathered together, or different types. As for them getting along, this happens because of something in common between them that Allâh has created. It was said that they are similar attributes that Allâh has created in them, or that they were created in a group and then dispersed in their bodies, so people who have similar characteristics will like one another, and those who do not have similar characteristics will not like one another. Al-Khattâbî and others said: this getting along with one another has to do with what Allâh decreed from the outset about the ultimate destiny of spirits, whether they will be among the blessed [in Paradise] or the doomed [in Hell]. Spirits are of two opposing kinds, and when they meet in this physical world, they will either love or hate one another depending on the way they were created. Good spirits will be inclined towards other good spirits, and evil spirits will be inclined towards other evil spirits. And Allâh knows best.
Friday 5 December 2008
30 Stories of the Salaf preserving their tongues
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Sh. Al-Islam Ibn Taymyya (May Allah Bestows His mercy upon him) said in his writings explaining the situations of many people:
"It is much surprising to find a person who easily preserves himself from committing sins i.e. earning Money from Haram sources, being injust, stealing, drinking alcohol or to look at what is unlawful for him to look at, while he still finds it difficult to preserve his tongue. It happens to see someone who is known with his righteousness, all time worshipping and piety but he utters words that cause Allah’s wrath, while he is not aware of such consequences. You may see a person who preserves himself from approaching what leads to injustice or any filthy action yet his tongue is not stopping from back-biting live and dead people alike without even caring about it".
1) It was stated that if someone asked to see Ibrahim Al-Nakh'ie, while he is at home, but he disliked to go outside to meet him, he would tell his servant: "tell him to ask for me in the Masjid and do not say: I am not here, so that it does not count as a lie".
2) It was narrated that a wise man used to say if he ever finds a person who talks much and rarely silent: “Allah subhanu created for you two ears and one tongue so that what you hear is double what you talk".
3) Al-Rabie'e Bin Soubaih narrated that a man said to Al-Hassan: O' Abu Sa'eed I see something I dislike, Abu Sa'eed replied: what is that? He said:" I see people attending your place looking for any mistake you make so they can spread it amongst people to ruin your reputation. Al-Hassan replied: O’ My nephew: Do not let this matter be heavy on your chest and bother you. I will tell you what is greater and surprising than that. The man replied: what is that, uncle? He said: “I obeyed myself in every aspect that gets me closer to Allah, hoping to enter Jannah, be saved from hell-fire and to be with the prophets. However, I never obeyed myself when it comes to listen to what people has say i.e. backbiting, slandering or whatever is evil. You need to know that if anyone has to be preserved from people’s tongues evilness then it has to be the creator who created them. Thus, knowing that, the created is normally to be never protected from their evil tongues.
4) Jubair bin Abdullah said: I saw a man approaching Wahb Bin Manbah saying to him: “There is someone who backbites you” so Ibn Wahbah replied: “Did not the shaytaan find anyone else but you to muck with and make him to look like a fool? Then it was just moments after that and the man came so he welcomed him and treated him kindly.
5) Hatim Bin Al-A’sim said: “If a respectable good man sits with you, you would be watching every word you utter so that you do not say something wrong. Yet, you know that your words are watched by Allah but you still do not watch the words you utter!!!
6) Abu Hyyan Al-Tamimi narrated from his father saying: “I saw the daughter of Al-Rabe’e Bin Al-khaytham asking his permission to go and play so he replied to her: go and utter nothing but goodness.
7) A man backbited someone while he was in the presence of Ma’roof Al-karkhi so Ma’roof said, warning the man about the danger of backbiting: “keep in mind, always, the time when they put pieces of cotton in your eyes, referring to his death”
8) a man told Amro Bin Al-Obaid : Al-Aswari still backbites you and mentions you with no good , so Amro replied: “You did not fulfill the trust of the man when he let you sit with him since you told us what he said furthermore, you did not fulfill my rights upon you when you told me what I dislike to hear about one of my brothers. However, advise him that death will happen to all of us, the grave will hold us inside and the judgment day will gather us and then Allah will be the judge between us and he is, truly, the most just wise judge.
9) Al-Mmoafi Bin Umran once was asked: what do you say of a man who writes poetry? He replied: it is his life so let him waste it if he wishes the way he likes!!!
10) Ibn abbas ( radi Allahu a’nhuma) said: There is no word that son of Adam utters without being written, even the pain humming he makes because of his sickness. So when Imam Ahamd was sick he was told that Tawoos disliked pain humming of sickness so Imam Ahmad stopped doing so, although the pain was great.
11) Umar Bin A’bd Al-Aziz once said: “whoever knows and realize that his words, he utters, are part of his deeds, He, surely will speak only with what concerns him”
12) Al-Hassan bin Saleh Said: “We searched into where Wara’ (refers to the status where a person avoid doing what is Halal fearing that it has a suspicion of Haram) can be found, and we realized that Wara’ is rarely can be found and if it is found it will be the least of it in Tongues”.
13) Abdullah Al-Khayar used to say when he sits with people : “O’ Allah save us and protect us and save the believers from the evilness of our tongues”
14) Some of the Salaf used to say: “every hour which Son of Adam lived will be viewed and screened to him. And every hour he lived and did not mention or remembered Allah in that hour, he will weep on himself for wasting such an hour”
15) Al-Hassan bin Bashar once said: “I observed my tongue for thirty years so that I never uttered a word that require me to apologize for”
16) Bishr Bin Mansour once said: “we were once sitting with Ayoob Al-Sukhtayani and we talked and backbited others. Consequently, stop it For if I wished to tell you all what I have talked about today I would have done already, but I will not.”
17) the Sha’bi used to daraw a circle and ask his servent to put her finger in the middle of it, if someone asked for him and he disliked going out, then he tells his servant say: “ he is not ion here” ( referring to where she puts her finger in).
Note: This is used only when it is in need and necessarily otherwise it is not allowed because this is a form of a lie although the words are not. However, it is dislikable to do in general. The sha’bi did it out of necessity and that he does not lie.
18) A man once told Al-Fadeel bin E’yaad: “A man backbited me” Al-fadeel replied: “He benefited you rather than harmed you” (He refers to the fact that he will take from the good deeds of the one who backbited him in judgment day as a result of this)
19) Abd Al-Rahman Bin Mahdi once said: “I dislike people to disobey Allah otherwise I would have wished every one in this world to backbite me. There is no equal joy to find in your scale in the judgment day a deed you did not know about or even did”
20) A man once said to Bakr bin Muhammad: “I was told that you are talking about me behind my back”. Bakr replied: “If I did then you are more precious to me than myself”
21) It was narrated that one of known respectable scholars was seen in a dream where he was asked about what happened to him after death. He replied:” “I am not passing through because of a word I said before” he was asked: what was it? He replied: “I said: people need rain badly (because they did not have rain for long time). Because of that word, I was told by Allah: “and what do you know!!! I know the interest of my slaves and what is beneficial to them”
22) Abdullah Bin Muhammad once said: I was with Imam Ahmed Bin Hanbal when a man told him: O Abu Abdullah, I have backbited you, please forgive me for what I did. So Imam Ahmed said: You are forgiven if you do not do it again. After he said that I said to him surprisingly: O abu Abdullah you simply forgave him for what he did!!! He replied to me: “did not you see conditioning my forgiveness by not doing it ever again!!
23) Some people cam,e to Ibn Sereen and said to him: we backbited you, so forgive us for what we did!! He replied: I will never make lawful what Allah made unlawful ( he indicates that they still need to repent and ask Allah forgiveness while he forgiven them)
24) Tawq Bin Munbih said: I entered at Ibn Sereen once and when he saw me, he said to me: It seems as if you are in pain and sick, I replied positively saying Yes, I am. He said after, well go see that Doctor and ask him to treat you or go see another Doctor as he is more expert than him. He immediately said after that : “ I ask Allah’s forgiveness because of what I have just said for what I said is backbiting in Allah’s right” ( He meant : advising him to see slave of Allah is a sin as he should have advise him to seek Allah’s assistance)
25) It was narrated that Al-hassan was once told that a man has backbited you. He immediately sent that man who backbited him a plate full of dates and sent a message saying: I wanted to reward you for giving me more reward, yet please forgive me as I cannot thank you enough for what you did for me”
26) Abu Umamah Al-baheli once said: “In judgment day, the slave of Allah will be given his book of deeds, where he finds rewards for things he did not do, so he asks: O My lord, where did I get these deeds? So Allah replies to him saying:” these are because of the people who backbited you and you did not know about it”
27) Some wise men once asked: what is the wisdom behind that at the time of the prophet (صلى الله عليه و سلم))) the filthy smell of backbiting was easily distinguished while nowadays we cannot distinguish this filthy smell anymore!!! He replied: “It is because the filthy smell of backbiting filled our noses, nowadays, so that we know no other smell but that one. The example of this: A man who enters a shop of leather tanner who cannot the there because of the strong smell while the people who work there, eat, drink and they never even notice that smell because it fills their noses and got used to that smell, which is the same situation of us nowadays.
28) Abdullah bin Al-Mubarak once said to Sufian Al-Thawri : O Abdullah, how amiazing that Abu Hanifah never backbites anyone so that he never even backbited an enemy of his. Sufyan replied: “He is more reasonable and smarter to let his tongue controlled with what erases his good deeds”
29) A man entered at umar bin Abdul-Aziz once and backbited another man. Umar bin abdulaziz said to this man: if you wish we will investigate what you say so if we find you a liar then you are one of those who Allah said about them {O ye who believe! If a wicked person comes to you with any news, ascertain the truth, lest ye harm people unwittingly and afterwards become full of repentance for what ye have done.} [Verse 6 from Sura Number 49] and if you were honest andw hat you said is true then you are one of theose who Allah said about them: { A slanderer, going about with calumnies,} [verse number 11, from Sura Number 68] or you can ask forgivenss. The man replied: I ask forgivenss and will never do it again.
30) A man came to Abdullah bin Umar – at the time he was a ruler- and said to him: I heard that someone mentioned me with bad behind my back in front of you. Abdullah bin Umar said: Yes, it happened. The man said: Let me know what eh said so that I defend myself and show you that what was said are lies. Abdullah bin umar said: “I dislike uttering evilness about myself by sui9ng my tongue. Yet, it is enough to know that I did not believe what was said and still joining the relationship between you and me.
Finsihed today:Wednesday: 12 / jamada Al-Akhira/ 1428 (June 27, 2007)
" Al-Jawab AL-Al-Kafi Liman sala A'n Al-Dawa Al-shafi ( Aldaa Wa Al dawaa)" by Ibn Al-Qaym
Sh. Al-Islam Ibn Taymyya (May Allah Bestows His mercy upon him) said in his writings explaining the situations of many people:
"It is much surprising to find a person who easily preserves himself from committing sins i.e. earning Money from Haram sources, being injust, stealing, drinking alcohol or to look at what is unlawful for him to look at, while he still finds it difficult to preserve his tongue. It happens to see someone who is known with his righteousness, all time worshipping and piety but he utters words that cause Allah’s wrath, while he is not aware of such consequences. You may see a person who preserves himself from approaching what leads to injustice or any filthy action yet his tongue is not stopping from back-biting live and dead people alike without even caring about it".
1) It was stated that if someone asked to see Ibrahim Al-Nakh'ie, while he is at home, but he disliked to go outside to meet him, he would tell his servant: "tell him to ask for me in the Masjid and do not say: I am not here, so that it does not count as a lie".
2) It was narrated that a wise man used to say if he ever finds a person who talks much and rarely silent: “Allah subhanu created for you two ears and one tongue so that what you hear is double what you talk".
3) Al-Rabie'e Bin Soubaih narrated that a man said to Al-Hassan: O' Abu Sa'eed I see something I dislike, Abu Sa'eed replied: what is that? He said:" I see people attending your place looking for any mistake you make so they can spread it amongst people to ruin your reputation. Al-Hassan replied: O’ My nephew: Do not let this matter be heavy on your chest and bother you. I will tell you what is greater and surprising than that. The man replied: what is that, uncle? He said: “I obeyed myself in every aspect that gets me closer to Allah, hoping to enter Jannah, be saved from hell-fire and to be with the prophets. However, I never obeyed myself when it comes to listen to what people has say i.e. backbiting, slandering or whatever is evil. You need to know that if anyone has to be preserved from people’s tongues evilness then it has to be the creator who created them. Thus, knowing that, the created is normally to be never protected from their evil tongues.
4) Jubair bin Abdullah said: I saw a man approaching Wahb Bin Manbah saying to him: “There is someone who backbites you” so Ibn Wahbah replied: “Did not the shaytaan find anyone else but you to muck with and make him to look like a fool? Then it was just moments after that and the man came so he welcomed him and treated him kindly.
5) Hatim Bin Al-A’sim said: “If a respectable good man sits with you, you would be watching every word you utter so that you do not say something wrong. Yet, you know that your words are watched by Allah but you still do not watch the words you utter!!!
6) Abu Hyyan Al-Tamimi narrated from his father saying: “I saw the daughter of Al-Rabe’e Bin Al-khaytham asking his permission to go and play so he replied to her: go and utter nothing but goodness.
7) A man backbited someone while he was in the presence of Ma’roof Al-karkhi so Ma’roof said, warning the man about the danger of backbiting: “keep in mind, always, the time when they put pieces of cotton in your eyes, referring to his death”
8) a man told Amro Bin Al-Obaid : Al-Aswari still backbites you and mentions you with no good , so Amro replied: “You did not fulfill the trust of the man when he let you sit with him since you told us what he said furthermore, you did not fulfill my rights upon you when you told me what I dislike to hear about one of my brothers. However, advise him that death will happen to all of us, the grave will hold us inside and the judgment day will gather us and then Allah will be the judge between us and he is, truly, the most just wise judge.
9) Al-Mmoafi Bin Umran once was asked: what do you say of a man who writes poetry? He replied: it is his life so let him waste it if he wishes the way he likes!!!
10) Ibn abbas ( radi Allahu a’nhuma) said: There is no word that son of Adam utters without being written, even the pain humming he makes because of his sickness. So when Imam Ahamd was sick he was told that Tawoos disliked pain humming of sickness so Imam Ahmad stopped doing so, although the pain was great.
11) Umar Bin A’bd Al-Aziz once said: “whoever knows and realize that his words, he utters, are part of his deeds, He, surely will speak only with what concerns him”
12) Al-Hassan bin Saleh Said: “We searched into where Wara’ (refers to the status where a person avoid doing what is Halal fearing that it has a suspicion of Haram) can be found, and we realized that Wara’ is rarely can be found and if it is found it will be the least of it in Tongues”.
13) Abdullah Al-Khayar used to say when he sits with people : “O’ Allah save us and protect us and save the believers from the evilness of our tongues”
14) Some of the Salaf used to say: “every hour which Son of Adam lived will be viewed and screened to him. And every hour he lived and did not mention or remembered Allah in that hour, he will weep on himself for wasting such an hour”
15) Al-Hassan bin Bashar once said: “I observed my tongue for thirty years so that I never uttered a word that require me to apologize for”
16) Bishr Bin Mansour once said: “we were once sitting with Ayoob Al-Sukhtayani and we talked and backbited others. Consequently, stop it For if I wished to tell you all what I have talked about today I would have done already, but I will not.”
17) the Sha’bi used to daraw a circle and ask his servent to put her finger in the middle of it, if someone asked for him and he disliked going out, then he tells his servant say: “ he is not ion here” ( referring to where she puts her finger in).
Note: This is used only when it is in need and necessarily otherwise it is not allowed because this is a form of a lie although the words are not. However, it is dislikable to do in general. The sha’bi did it out of necessity and that he does not lie.
18) A man once told Al-Fadeel bin E’yaad: “A man backbited me” Al-fadeel replied: “He benefited you rather than harmed you” (He refers to the fact that he will take from the good deeds of the one who backbited him in judgment day as a result of this)
19) Abd Al-Rahman Bin Mahdi once said: “I dislike people to disobey Allah otherwise I would have wished every one in this world to backbite me. There is no equal joy to find in your scale in the judgment day a deed you did not know about or even did”
20) A man once said to Bakr bin Muhammad: “I was told that you are talking about me behind my back”. Bakr replied: “If I did then you are more precious to me than myself”
21) It was narrated that one of known respectable scholars was seen in a dream where he was asked about what happened to him after death. He replied:” “I am not passing through because of a word I said before” he was asked: what was it? He replied: “I said: people need rain badly (because they did not have rain for long time). Because of that word, I was told by Allah: “and what do you know!!! I know the interest of my slaves and what is beneficial to them”
22) Abdullah Bin Muhammad once said: I was with Imam Ahmed Bin Hanbal when a man told him: O Abu Abdullah, I have backbited you, please forgive me for what I did. So Imam Ahmed said: You are forgiven if you do not do it again. After he said that I said to him surprisingly: O abu Abdullah you simply forgave him for what he did!!! He replied to me: “did not you see conditioning my forgiveness by not doing it ever again!!
23) Some people cam,e to Ibn Sereen and said to him: we backbited you, so forgive us for what we did!! He replied: I will never make lawful what Allah made unlawful ( he indicates that they still need to repent and ask Allah forgiveness while he forgiven them)
24) Tawq Bin Munbih said: I entered at Ibn Sereen once and when he saw me, he said to me: It seems as if you are in pain and sick, I replied positively saying Yes, I am. He said after, well go see that Doctor and ask him to treat you or go see another Doctor as he is more expert than him. He immediately said after that : “ I ask Allah’s forgiveness because of what I have just said for what I said is backbiting in Allah’s right” ( He meant : advising him to see slave of Allah is a sin as he should have advise him to seek Allah’s assistance)
25) It was narrated that Al-hassan was once told that a man has backbited you. He immediately sent that man who backbited him a plate full of dates and sent a message saying: I wanted to reward you for giving me more reward, yet please forgive me as I cannot thank you enough for what you did for me”
26) Abu Umamah Al-baheli once said: “In judgment day, the slave of Allah will be given his book of deeds, where he finds rewards for things he did not do, so he asks: O My lord, where did I get these deeds? So Allah replies to him saying:” these are because of the people who backbited you and you did not know about it”
27) Some wise men once asked: what is the wisdom behind that at the time of the prophet (صلى الله عليه و سلم))) the filthy smell of backbiting was easily distinguished while nowadays we cannot distinguish this filthy smell anymore!!! He replied: “It is because the filthy smell of backbiting filled our noses, nowadays, so that we know no other smell but that one. The example of this: A man who enters a shop of leather tanner who cannot the there because of the strong smell while the people who work there, eat, drink and they never even notice that smell because it fills their noses and got used to that smell, which is the same situation of us nowadays.
28) Abdullah bin Al-Mubarak once said to Sufian Al-Thawri : O Abdullah, how amiazing that Abu Hanifah never backbites anyone so that he never even backbited an enemy of his. Sufyan replied: “He is more reasonable and smarter to let his tongue controlled with what erases his good deeds”
29) A man entered at umar bin Abdul-Aziz once and backbited another man. Umar bin abdulaziz said to this man: if you wish we will investigate what you say so if we find you a liar then you are one of those who Allah said about them {O ye who believe! If a wicked person comes to you with any news, ascertain the truth, lest ye harm people unwittingly and afterwards become full of repentance for what ye have done.} [Verse 6 from Sura Number 49] and if you were honest andw hat you said is true then you are one of theose who Allah said about them: { A slanderer, going about with calumnies,} [verse number 11, from Sura Number 68] or you can ask forgivenss. The man replied: I ask forgivenss and will never do it again.
30) A man came to Abdullah bin Umar – at the time he was a ruler- and said to him: I heard that someone mentioned me with bad behind my back in front of you. Abdullah bin Umar said: Yes, it happened. The man said: Let me know what eh said so that I defend myself and show you that what was said are lies. Abdullah bin umar said: “I dislike uttering evilness about myself by sui9ng my tongue. Yet, it is enough to know that I did not believe what was said and still joining the relationship between you and me.
Finsihed today:Wednesday: 12 / jamada Al-Akhira/ 1428 (June 27, 2007)
" Al-Jawab AL-Al-Kafi Liman sala A'n Al-Dawa Al-shafi ( Aldaa Wa Al dawaa)" by Ibn Al-Qaym
عن أبـي رقــيـة تمـيم بن أوس الـداري رضي الله عنه ، أن النبي صلى الله عـليه وسـلم قـال :" الـديـن النصيحة" قلنا : لمن ؟ قال : " الله ، ولـكـتـابـه ، ولـرسـولـه ، ولأ ئـمـة الـمـسـلـمـيـن وعــامـتهم" رواه مسلم
As for the detailed explanation of Naseehah then al-Khattaabee (rahimhu Allaah) and others from amongst the 'ulemaa have said:
Naseehah to Allaah ta'aalaa refers to belief in Him and the negation of all shirk, and leaving heresy and disbelief in His Attributes, rather describing Him with the Perfect and Complete Attributes, all of them, and freeing Him of all deficiencies. And it further implies being firm upon His obedience and keeping away from sin, and loving for His sake and hating for His sake, and waging Jihaad against those who disbelieve in Him. And recognising His favours and thanking Him for that, and having sincerity for Him in all our affairs, and supplicating to Him with all of His Names and Attributes that He has mentioned, and encouraging others upon that, and courteous behaviour with the people.
As for the detailed explanation of Naseehah then al-Khattaabee (rahimhu Allaah) and others from amongst the 'ulemaa have said:
Naseehah to Allaah ta'aalaa refers to belief in Him and the negation of all shirk, and leaving heresy and disbelief in His Attributes, rather describing Him with the Perfect and Complete Attributes, all of them, and freeing Him of all deficiencies. And it further implies being firm upon His obedience and keeping away from sin, and loving for His sake and hating for His sake, and waging Jihaad against those who disbelieve in Him. And recognising His favours and thanking Him for that, and having sincerity for Him in all our affairs, and supplicating to Him with all of His Names and Attributes that He has mentioned, and encouraging others upon that, and courteous behaviour with the people.
Ten Examples of the Haya' of the Salaf
1 - Abu Musa al-Ash'ari:
Anas bin Malik said:
"When Abu Musa would sleep, he would wear a small over garment, fearing that his 'awrah would be exposed."
['Siyar A'lam an-Nubala''; 2/399]
2 - Ibn 'Abbas:
"He would not enter the bathroom except that he was alone, and would be wearing a thick outer garment, saying: "I am shy from Allah Seeing me in the bathroom without any clothing.""
['Siyar A'lam an-Nubala''; 3/355]
3 - 'A'ishah:
"I used to enter the building in which the Messenger of Allah and my father were buried while I was dressed lightly, saying: 'These are just my husband and father.'
However, when 'Umar was buried, by Allah, I never entered this building except that my clothing was wrapped tightly around my body, out of shyness from 'Umar."
[al-Hakim's 'Mustadrak' (4/7), and he declared it authentic]
4 - Hisham bin 'Ammar:
Mu'awiyah bin Aws narrated:
"I saw Hisham bin 'Ammar, and when he would walk in the street, he would look down to the ground, and he would never raise his head to the sky, out of shyness from Allah - the Mighty and Majestic."
['Siyar A'lam an-Nubala''; 11/430]
5 - al-Humaydi:
"Abu Bakr bin Maymun came and knocked on the door of al-Humaydi, and assumed that he was given permission to enter. So, he entered, finding al-Humaydi with his thigh exposed. al-Humaydi began to cry, saying: "By Allah, you have just laid your eyes on something that nobody has seen since I have reached adulthood!""
['Siyar A'lam an-Nubala''; 19/122]
6 - Muhammad bin Yahya adh-Dhuhli:
Abu al-'Abbas al-Azhari said:
"I heard the servant of Muhammad bin Yahya adh-Dhuhli saying, while he was being washed: "I served him for thirty years, and I would give him his water, and I never even saw his leg, and I was his property.""
['Siyar A'lam an-Nubala''; 12/279]
7 - al-Imam al-Bukhari:
Muhammad bin Abi Hatim narrated:
"Some of my companions said to me: "We were at the house of Muhammad bin Salam, and Muhammad bin Isma'il al-Bukhari entered upon his upon his return from Iraq. So, he began to inform us of the tribulation that the people were being put through, as well as what had happened to Ahmad bin Hambal, etc.
When al-Imam al-Bukhari exited the house, Muhammad bin Salam said to those present: "Have you ever seen a virgin with as much shyness as this man?""
['Siyar A'lam an-Nubala''; 12/418]
8 - Ibn al-Qayyim narrated that some of the Salaf said:
"If one does something in secret that he is shy from doing in public, this means that he means nothing to himself."
['Madarij as-Salikin'; 2/353]
9 - Shams ad-Din al-Maqdisi:
"If my leg becomes exposed while I am alone, I rush to cover it up while making istighfar."
['al-Mukhtar al-Masun min A'lam al-Qurun'; 1/540]
10 - Muhammad bin Ahmad al-Ghumari:
He would refuse to fall asleep in the presence of anyone, saying: "I fear that some bad smell would emanate from me while I am sleeping."
['al-Mukhtar al-Masun min A'lam al-Qurun'; 2/758]
Anas bin Malik said:
"When Abu Musa would sleep, he would wear a small over garment, fearing that his 'awrah would be exposed."
['Siyar A'lam an-Nubala''; 2/399]
2 - Ibn 'Abbas:
"He would not enter the bathroom except that he was alone, and would be wearing a thick outer garment, saying: "I am shy from Allah Seeing me in the bathroom without any clothing.""
['Siyar A'lam an-Nubala''; 3/355]
3 - 'A'ishah:
"I used to enter the building in which the Messenger of Allah and my father were buried while I was dressed lightly, saying: 'These are just my husband and father.'
However, when 'Umar was buried, by Allah, I never entered this building except that my clothing was wrapped tightly around my body, out of shyness from 'Umar."
[al-Hakim's 'Mustadrak' (4/7), and he declared it authentic]
4 - Hisham bin 'Ammar:
Mu'awiyah bin Aws narrated:
"I saw Hisham bin 'Ammar, and when he would walk in the street, he would look down to the ground, and he would never raise his head to the sky, out of shyness from Allah - the Mighty and Majestic."
['Siyar A'lam an-Nubala''; 11/430]
5 - al-Humaydi:
"Abu Bakr bin Maymun came and knocked on the door of al-Humaydi, and assumed that he was given permission to enter. So, he entered, finding al-Humaydi with his thigh exposed. al-Humaydi began to cry, saying: "By Allah, you have just laid your eyes on something that nobody has seen since I have reached adulthood!""
['Siyar A'lam an-Nubala''; 19/122]
6 - Muhammad bin Yahya adh-Dhuhli:
Abu al-'Abbas al-Azhari said:
"I heard the servant of Muhammad bin Yahya adh-Dhuhli saying, while he was being washed: "I served him for thirty years, and I would give him his water, and I never even saw his leg, and I was his property.""
['Siyar A'lam an-Nubala''; 12/279]
7 - al-Imam al-Bukhari:
Muhammad bin Abi Hatim narrated:
"Some of my companions said to me: "We were at the house of Muhammad bin Salam, and Muhammad bin Isma'il al-Bukhari entered upon his upon his return from Iraq. So, he began to inform us of the tribulation that the people were being put through, as well as what had happened to Ahmad bin Hambal, etc.
When al-Imam al-Bukhari exited the house, Muhammad bin Salam said to those present: "Have you ever seen a virgin with as much shyness as this man?""
['Siyar A'lam an-Nubala''; 12/418]
8 - Ibn al-Qayyim narrated that some of the Salaf said:
"If one does something in secret that he is shy from doing in public, this means that he means nothing to himself."
['Madarij as-Salikin'; 2/353]
9 - Shams ad-Din al-Maqdisi:
"If my leg becomes exposed while I am alone, I rush to cover it up while making istighfar."
['al-Mukhtar al-Masun min A'lam al-Qurun'; 1/540]
10 - Muhammad bin Ahmad al-Ghumari:
He would refuse to fall asleep in the presence of anyone, saying: "I fear that some bad smell would emanate from me while I am sleeping."
['al-Mukhtar al-Masun min A'lam al-Qurun'; 2/758]
Seeking Forgiveness before Death
The following account is a poem by Imam Ash-Shaafi`ee. Al-Muzni who is Aboo lbraaheem Isma`eel ibn Yahya said: "I entered upon ash-Shaafi'ee during his illness which resulted in his death, so I said to him: 'What is your condition?' He replied: "I am journeying from this world, and departing from my brothers, drinking from the cup of death, and upon Allaah - Exalted is His remembrance - arriving. And no! By Allaah, I do not know if my soul is travelling towards Paradise or the Fire!" Then he started to weep, and he said:
إلَيكَ إلـهُ الخَلْـق أرْفَــعُ رَغبَتِي *** و‘نْ كُنتُ يَا ذا المَنّ والجُودِ مُجْرِما
‘To You, the Creator, I raise my longing,
And even if I am, O possessor of kindness and generosity, an evildoer, a criminal
ولمَّا قَسَـا قلبي وضَـاقت مَذاهِبي *** جَعَلتُ الرَجـا مِني لِعَفوكَ سَلِمــا
When my heart became constricted and my paths became narrow,
I took my hope in Your pardon and forgiveness as an opening and an escape
تعَاظَمَنـي ذنبـي فلمَّـا قرِنتـُـهُ *** بعَفوكَ ربِّي كَانَ عَـفْوكَ أعْظَمــا
My sins seemed very great to me but when I compared them to Your forgiveness,
I found Your forgiveness to be much greater
فمَا زِلتَ ذا عفو عَن الذنْبِ لَمْ تَزُلْ *** تَـجُـود وتعـفو منةً وتَكَرُّمـــا
You are and still remain the only One who can forgive sins,
You grant and forgive out of Your benevolence and generosity
فلولاكَ لَـمْ يَصْمُـدْ لإبلـيسِ عَابدٌ *** فكَيفَ وقدْ أغْوَى صَفْيَك آدِمـــا
Were it not for You, then a servant could never defy Iblis
And how can that be when he mislead Your friend Adam
فيَاليْتَ شَعْــرِي هَل أصَيرُ لِجنة *** أهنـــا؟ وأمَّـا للسَّعِير فأنْدَمــا
If only I knew! Will I arrive at Paradise that I may take delight
Or at Hellfire, that I may regret?
فللّهِ دَر العَـــارِفُ الـنـدبُ إنَّه *** تَفيض لفرْطِ الوَجْد أجفانُه دَمَّـــا
How capable is Allah! For the one acquainted with lament,
blood almost flows from his eyelids due to the excess of his emotions (lament)
يَقيـمُ إذا مَـا الليلُ مَدَّ ظَلامَــه *** على نَفسِهِ مِن شدَّةِ الخَوفِ مَأتمـا
He stands when the night extends out its darkness
Stands against himself out of extreme fear, sinful
فصِيحاً إذا ما كـانَ في ذكْـرِ رَبِّه *** وفيما سِوَاهُ في الوَرى كان أعْجَمـا
Eloquent when he makes mention of his Lord
And in the mention of others than Him, he is speechless
ويَذكُرُ أيَّامـاً مَضَـتْ مِن شَبَابـه *** وما كان فيها بالجَهَـالة أجْرَمـــا
He remembers days gone by of his youth
And what was in it of ignorance, he was a criminal
فصَارَ قَرينُ الهمِّ طُولَ نهَـــارِه *** أخا السَّهدِ والنجوى إذا الليل أظلمـا
And so for the whole of his day, the companion of grief has become
the brother of sleeplessness and secret conversation when the night darkens
يقول: حَبيبي أنـتَ سُؤلِي وبَغيتي *** كفى بكَ للرَّاجـيـنَ سُؤلاً ومغنمـا
He says, ‘My beloved, You are what I request and desire
You are enough of a longing and benefit for those who have hope
ألـسْتَ الذي غذيْتني وهَــدَيْتني *** ولا زلتَ مَنـَّانـا عليّ ومُنعِـمــا
Are You not the One who has provided for me and guided me
And You have not ceased being gracious to me and full of favours
عسَى مَنْ لَـهُ الإحْسَانَ يَغفِرُ زَلتِي *** ويَسْترُ أوْزارِي ومـا قـدْ تقدَّمــا
Perhaps the Beneficent One will forgive my mistakes
And cover up my crime and what has gone forth
تعاظمَني ذنبـي فأقبلتُ خاشِعــاً *** وَلوْلا الرِّضَـا ما كنتُ يَاربِّ مُنعَمـا
My sins seemed very great to me, so I turned (to You) in humility
Were it not for my contentment in you, I wouldn’t, O my Lord, have seen any comfort at all
فإنْ تعْفُ عَني تعْفُ عَـنْ مُتمَرِّد *** ظلوم غشــوم لا يَـزايَـلَ مأتمـا
So if You forgive me, You would have forgiven a sinner,
A rebellious, oppressive tyrant still sinning
فإن تنتـقـِمْ مِني فلستُ بآيـسٍ *** ولو أدخلوا نفسي بجـُـرْم جَهَنَّمـا
So if You were to seek revenge from me, I would not despair
Even if they entered my soul into Jahannum, due to the sins
فجُرْمِي عَظيم مِن قديم وحـَـادِث *** وعفوكَ يَأتي العَبْـدَ أعْلى وأجْسَمــا
For my crimes are great, past and present
But Your forgiveness comes to the servant, more exalted and more great
حوالي َّ فضلُ الله مِن كلِّ جَانِـب *** ونورٌ مِن الرَّحمـَن يُفترش السَّمــا
The bounty of Allaah surrounds me from all sides
And Light from the Most Merciful has spread in the sky
وفي القلبِ إشراقُ المحب بوَصْلِه *** إذا قارب البُـشرَى وجَازَ إلى الحمى
And in the heart is the radiance of the beloved when he is reunited
And when glad tidings draw close, it becomes feverish
حوالي إينــاس مِن الله وَحْـدَه *** يُطالعَني فِي ظلـمـةِ القبرأنجَمــا
Exhilaration surrounds me, only for Allaah
It overlooks me in the darkness of the grave, apparent and clear
أصُونُ وَدادي أن يُدنّسـه الهَوَى *** وأحفظُ عـَهْدِ الـحُبِّ أن يَتثلمــا
I protect my love, lest my desires should pollute it
And I preserve the contract of love, lest it be defiled
ففي يَقظتِي شَوْقٌ وفي غَفوَتِي منى *** تلاحـِقُ خُـطوَى نـشوَةً وترنمـا
In my wakefulness is yearning and in my slumber is destiny
That’s pursuing my footsteps in ecstasy
ومَن يَعْتصِمْ بالله يُسَلم مِن الوَرَى *** ومَن يَرْجه هَـيْهَاتُ أنْ يَتندُمـــا
Whoever holds fast to Allaah, he is protected from men
And whoever hopes for Him, then never will he regret
Knowledge & Sincerity
العلم ما نفع
قال الشافعي رحمه الله:
العِلْمُ مَا نَفَعَ لَيْسَ مَا حُفِظَ.
Knowledge is what benefits
Ash-Shaafi’ee (rahimahullaah) said:
“Knowledge is that which benefits not that which is memorised”
__________________________
الإخلاصُ
قال الشافعي رحمه الله
لَوْ اجْتَهَدَ أحَدُكُمْ كُلَ الجُهْدِ عَلى أنْ يَرضِيَ الناسَ كُلًّهُمُ عَنْهُ فَلا سَبِيلَ لَهُ
فَلْيُخلِصِ العَبدُ عَمَلَهُ بَيْنَهُ وبَيْنَ اللهُ تعالى
Sincerity
Ash-Shaafi’ee (rahimahullaah) said:
“If one of you were to strive with utmost striving to make all the people pleased with him then there is no way for him (i.e. he’ll never be able to do that).
So let the servant purify his actions which are between him and Allaah Ta’aala.”
__________________________
وقال أيْضاً:
لا يَعْرِفُ الرِّيَاءُ الا المُخلِصُونَ.
And he also said,
“No-one knows Riyaa (showing-off, insincerity etc) except the sincere ones.”
Silence, Love and Honour
مُرَاقَبَةُ اللِّسَانِ
سُئِلَ الشَّافِعِي رَحِمَهُ اللهُ عَنْ مَسْأَلَةٍ
فَقِيلَ لَه: ألا تَجِيب رَحِمَكَ اللهُ
فَقالَ: لا, حَتى أدْرِيَ الفَضْلَ فِي سُكُوتِي أو فِي جَوابِي
Muraaqabah of the Tongue
Ash-Shaafi’ee (rahimahullaah) was asked regarding an issue (mas’alah).
It was said to him: “Will you not answer, may Allaah have mercy on you!
He said: “(No), Until I know the benefit and virtue in either my silence or in my answer.”
_________________________
حب و حب
قال الشافعي رحمه الله
مَن أدْعَى أنه جَمَعَ بَيْنَ حُبِّ الدُّنيا وَ حُبِّ خالِقِهَا فِي قلبِهِ فَقدْ كَذبَ
Love and Love
Ash-Shaafi’ee (rahimahullaah) said:
“Whoever claims to have gathered in his heart the love of this world and the love of its Creator (Allaah), has indeed lied.”
_________________________
عِز التقوَى
قال الشافعي رحمه الله
مَن لمْ يَعِزُّهُ التقوَى فَلا عِزَّ لَه
Ash-Shaafi’ee (rahimahullaah) said:
“Whoever is not honoured by Taqwa, then there is no honour for him.”
Nobility & Salvation
احذر مودة الناس
كُنْ سَاكِناً فِي ذا الزمانِ بِسَيئرِهِ *** وعن الورى كُنْ رَاهِباً في دَيرِه
واغسِل يدَيكَ مِن الزمانِ وأهْله *** واحْذِرْ مَوَدَّتهـم تنِل مِن خَيـره
إني اطلعتُ فلم أجدْ لِي صاحِباً *** أصحبه في الدهْرِ ولا في غَيْره
فترَكْتُ أسْفَلَهـم لِكَثرَةِ شَـرّه *** وتركت أعْلاهم لِـقلَّة خَيــره
Beware of the love of people
“Be silent in that era as it moves along
And regarding the mortals, flee from their monastery
And wash your hands from the occasion and its people
And be cautious of their love whereby you reach their goodness
I explored but did not find a companion
To befriend through life and befriend no-one but he
So I abandoned the lowest of them due to the excess of his evil
And I abandoned the loftiest of them due the shortage of his goodness.”
___________________________________
الظالم لنفسه
قال الشافعي رحمه الله
أظلم الظالمين لنفسه
مَن تَوَاضَعَ لِمَن لا يُكرمَه
ورَغَبَ فِي مَودّة مَن لا يَنفعُه
وقبل مَدْح مَن لا يَعرِفه
Oppressor of his own self
Ash-Shaafi’ee (rahimahullaah) said:
“The one who oppresses himself the most is:
The one who humbles himself for one who does not honour him
And strives in the friendship of one who does not benefit him
And accepts praise from one who does not know him”
___________________________________
صاحب الهوى
قال الشافعي رحمه الله
لو رَأيتُ صَاحِبَ هَوَى يَمْشِي عَلى المَاءِ مَا قبلتُه
Companion of desires
“If I saw a companion of his own desires even walk on water, I would not accept him.”
___________________________________
مع أهل الطاعة
قال الشافعي رحمه الله
مَا أحَدُ إلا وَلَه مُحبّ ومُبْغِض, فَإنْ كَان لابُدّ مِن ذلك, فلْيَكُنِ المرءُ مَع أهْلِ طَاعَةِ اللهِ عَزّ وجَلّ
With the people of obedience
“There is no-one except that he has a lover and a hater. So if that must be the case, then let a person be with the people of obedience to Allaah, ‘azza wa jall.”
Arts of ‘Ilm
فضل أصحاب الحديث
قال الشافعي رحمه الله
اذا رأيت رجلا من أصحاب الحديث
فكأني رأيت رجلا من أصحاب النبي صلى الله عليه وسلم
جزاهم الله خيرا, هم حفظوا لنا الأصل فلهم علينا الفضل
وقال - عليكم بأصحاب الحديث فانهم أكثر الناس صوابا
The virtues of the people of Hadeeth
Imaam Ash-Shaafi’ee (rahimahullaah) said:
“If I saw a man from the people of hadeeth, then it’s as if I saw a man from the Companions of the Prophet (sallallaahu `alayhi wa sallam). May Allaah reward them, they preserved for us the foundation so they have a right of virtue upon us.”
He said: “Upon you is (to accompany) the people of hadeeth for they are the most correct from amongst the people.”
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الخير في خمسة
قال الشافعي رحمه الله
الخير في خمسة
غنى النفس
وكف الأذى
وكسب الحلال
والتقوى
والثقة بالله
Goodness is in five
He (rahimahullaah) said:
Goodness is in 5 matters:
- Richness of the soul
- Desisting from harm
- Earning halaal
- Taqwa
- And trust in Allaah
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رضا الناس
قال الشافعي رحمه الله
رضا الناس غاية لا تدرك
وليس الى السلامة من ألسنة الناس سبيل
فعليك بما ينفعك فالزمه
Pleasure of the people
Seeking the pleasure of people is an objective that can never be obtained
And there is no way to safety from the tongues of people
So upon you is to adhere to only that which benefits you.
___________________________________________
الاخلاص في العلم
قال الشافعي رحمه اللهمن أراد الآخرة فعليه بالاخلاص في العلم
Sincerity in Knowledge
Whoever desires the Hereafter then upon him is sincerity in knowledge
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فنون العلم
قال الشافعي رحمه الله
من تعلم القرآن عظمت قيمته
ومن تكلم في الفقه نما قدره
ومن كتب الحديث قويت حجته
ومن نظر في اللغة رقّ طبعه
ومن نظر في الحساب جزل رأيه
ومن لم يصن نفسه لم ينفعه علمه
The Arts of knowledge
Whoever learns Qur’aan, then his value becomes great
Whoever speaks in Fiqh (learns it), his capacity grows
Whoever writes ahadeeth, his evidence strengthens
Whoever examines into language, his nature softens
Whoever contemplates the reckoning, his opinion becomes sound
And whoever does not protect himself, his knowledge does not benefit him
___________________________________________
النمام
قال الشافعي رحمه الله
من نمّ لك نمّ عليك,
ومن نقل اليك نقل عنك
The Slanderer
Whoever slanders to you about others, will slander about you
And whoever reports to you, will soon report about you
The following account is a poem by Imam Ash-Shaafi`ee. Al-Muzni who is Aboo lbraaheem Isma`eel ibn Yahya said: "I entered upon ash-Shaafi'ee during his illness which resulted in his death, so I said to him: 'What is your condition?' He replied: "I am journeying from this world, and departing from my brothers, drinking from the cup of death, and upon Allaah - Exalted is His remembrance - arriving. And no! By Allaah, I do not know if my soul is travelling towards Paradise or the Fire!" Then he started to weep, and he said:
إلَيكَ إلـهُ الخَلْـق أرْفَــعُ رَغبَتِي *** و‘نْ كُنتُ يَا ذا المَنّ والجُودِ مُجْرِما
‘To You, the Creator, I raise my longing,
And even if I am, O possessor of kindness and generosity, an evildoer, a criminal
ولمَّا قَسَـا قلبي وضَـاقت مَذاهِبي *** جَعَلتُ الرَجـا مِني لِعَفوكَ سَلِمــا
When my heart became constricted and my paths became narrow,
I took my hope in Your pardon and forgiveness as an opening and an escape
تعَاظَمَنـي ذنبـي فلمَّـا قرِنتـُـهُ *** بعَفوكَ ربِّي كَانَ عَـفْوكَ أعْظَمــا
My sins seemed very great to me but when I compared them to Your forgiveness,
I found Your forgiveness to be much greater
فمَا زِلتَ ذا عفو عَن الذنْبِ لَمْ تَزُلْ *** تَـجُـود وتعـفو منةً وتَكَرُّمـــا
You are and still remain the only One who can forgive sins,
You grant and forgive out of Your benevolence and generosity
فلولاكَ لَـمْ يَصْمُـدْ لإبلـيسِ عَابدٌ *** فكَيفَ وقدْ أغْوَى صَفْيَك آدِمـــا
Were it not for You, then a servant could never defy Iblis
And how can that be when he mislead Your friend Adam
فيَاليْتَ شَعْــرِي هَل أصَيرُ لِجنة *** أهنـــا؟ وأمَّـا للسَّعِير فأنْدَمــا
If only I knew! Will I arrive at Paradise that I may take delight
Or at Hellfire, that I may regret?
فللّهِ دَر العَـــارِفُ الـنـدبُ إنَّه *** تَفيض لفرْطِ الوَجْد أجفانُه دَمَّـــا
How capable is Allah! For the one acquainted with lament,
blood almost flows from his eyelids due to the excess of his emotions (lament)
يَقيـمُ إذا مَـا الليلُ مَدَّ ظَلامَــه *** على نَفسِهِ مِن شدَّةِ الخَوفِ مَأتمـا
He stands when the night extends out its darkness
Stands against himself out of extreme fear, sinful
فصِيحاً إذا ما كـانَ في ذكْـرِ رَبِّه *** وفيما سِوَاهُ في الوَرى كان أعْجَمـا
Eloquent when he makes mention of his Lord
And in the mention of others than Him, he is speechless
ويَذكُرُ أيَّامـاً مَضَـتْ مِن شَبَابـه *** وما كان فيها بالجَهَـالة أجْرَمـــا
He remembers days gone by of his youth
And what was in it of ignorance, he was a criminal
فصَارَ قَرينُ الهمِّ طُولَ نهَـــارِه *** أخا السَّهدِ والنجوى إذا الليل أظلمـا
And so for the whole of his day, the companion of grief has become
the brother of sleeplessness and secret conversation when the night darkens
يقول: حَبيبي أنـتَ سُؤلِي وبَغيتي *** كفى بكَ للرَّاجـيـنَ سُؤلاً ومغنمـا
He says, ‘My beloved, You are what I request and desire
You are enough of a longing and benefit for those who have hope
ألـسْتَ الذي غذيْتني وهَــدَيْتني *** ولا زلتَ مَنـَّانـا عليّ ومُنعِـمــا
Are You not the One who has provided for me and guided me
And You have not ceased being gracious to me and full of favours
عسَى مَنْ لَـهُ الإحْسَانَ يَغفِرُ زَلتِي *** ويَسْترُ أوْزارِي ومـا قـدْ تقدَّمــا
Perhaps the Beneficent One will forgive my mistakes
And cover up my crime and what has gone forth
تعاظمَني ذنبـي فأقبلتُ خاشِعــاً *** وَلوْلا الرِّضَـا ما كنتُ يَاربِّ مُنعَمـا
My sins seemed very great to me, so I turned (to You) in humility
Were it not for my contentment in you, I wouldn’t, O my Lord, have seen any comfort at all
فإنْ تعْفُ عَني تعْفُ عَـنْ مُتمَرِّد *** ظلوم غشــوم لا يَـزايَـلَ مأتمـا
So if You forgive me, You would have forgiven a sinner,
A rebellious, oppressive tyrant still sinning
فإن تنتـقـِمْ مِني فلستُ بآيـسٍ *** ولو أدخلوا نفسي بجـُـرْم جَهَنَّمـا
So if You were to seek revenge from me, I would not despair
Even if they entered my soul into Jahannum, due to the sins
فجُرْمِي عَظيم مِن قديم وحـَـادِث *** وعفوكَ يَأتي العَبْـدَ أعْلى وأجْسَمــا
For my crimes are great, past and present
But Your forgiveness comes to the servant, more exalted and more great
حوالي َّ فضلُ الله مِن كلِّ جَانِـب *** ونورٌ مِن الرَّحمـَن يُفترش السَّمــا
The bounty of Allaah surrounds me from all sides
And Light from the Most Merciful has spread in the sky
وفي القلبِ إشراقُ المحب بوَصْلِه *** إذا قارب البُـشرَى وجَازَ إلى الحمى
And in the heart is the radiance of the beloved when he is reunited
And when glad tidings draw close, it becomes feverish
حوالي إينــاس مِن الله وَحْـدَه *** يُطالعَني فِي ظلـمـةِ القبرأنجَمــا
Exhilaration surrounds me, only for Allaah
It overlooks me in the darkness of the grave, apparent and clear
أصُونُ وَدادي أن يُدنّسـه الهَوَى *** وأحفظُ عـَهْدِ الـحُبِّ أن يَتثلمــا
I protect my love, lest my desires should pollute it
And I preserve the contract of love, lest it be defiled
ففي يَقظتِي شَوْقٌ وفي غَفوَتِي منى *** تلاحـِقُ خُـطوَى نـشوَةً وترنمـا
In my wakefulness is yearning and in my slumber is destiny
That’s pursuing my footsteps in ecstasy
ومَن يَعْتصِمْ بالله يُسَلم مِن الوَرَى *** ومَن يَرْجه هَـيْهَاتُ أنْ يَتندُمـــا
Whoever holds fast to Allaah, he is protected from men
And whoever hopes for Him, then never will he regret
Knowledge & Sincerity
العلم ما نفع
قال الشافعي رحمه الله:
العِلْمُ مَا نَفَعَ لَيْسَ مَا حُفِظَ.
Knowledge is what benefits
Ash-Shaafi’ee (rahimahullaah) said:
“Knowledge is that which benefits not that which is memorised”
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الإخلاصُ
قال الشافعي رحمه الله
لَوْ اجْتَهَدَ أحَدُكُمْ كُلَ الجُهْدِ عَلى أنْ يَرضِيَ الناسَ كُلًّهُمُ عَنْهُ فَلا سَبِيلَ لَهُ
فَلْيُخلِصِ العَبدُ عَمَلَهُ بَيْنَهُ وبَيْنَ اللهُ تعالى
Sincerity
Ash-Shaafi’ee (rahimahullaah) said:
“If one of you were to strive with utmost striving to make all the people pleased with him then there is no way for him (i.e. he’ll never be able to do that).
So let the servant purify his actions which are between him and Allaah Ta’aala.”
__________________________
وقال أيْضاً:
لا يَعْرِفُ الرِّيَاءُ الا المُخلِصُونَ.
And he also said,
“No-one knows Riyaa (showing-off, insincerity etc) except the sincere ones.”
Silence, Love and Honour
مُرَاقَبَةُ اللِّسَانِ
سُئِلَ الشَّافِعِي رَحِمَهُ اللهُ عَنْ مَسْأَلَةٍ
فَقِيلَ لَه: ألا تَجِيب رَحِمَكَ اللهُ
فَقالَ: لا, حَتى أدْرِيَ الفَضْلَ فِي سُكُوتِي أو فِي جَوابِي
Muraaqabah of the Tongue
Ash-Shaafi’ee (rahimahullaah) was asked regarding an issue (mas’alah).
It was said to him: “Will you not answer, may Allaah have mercy on you!
He said: “(No), Until I know the benefit and virtue in either my silence or in my answer.”
_________________________
حب و حب
قال الشافعي رحمه الله
مَن أدْعَى أنه جَمَعَ بَيْنَ حُبِّ الدُّنيا وَ حُبِّ خالِقِهَا فِي قلبِهِ فَقدْ كَذبَ
Love and Love
Ash-Shaafi’ee (rahimahullaah) said:
“Whoever claims to have gathered in his heart the love of this world and the love of its Creator (Allaah), has indeed lied.”
_________________________
عِز التقوَى
قال الشافعي رحمه الله
مَن لمْ يَعِزُّهُ التقوَى فَلا عِزَّ لَه
Ash-Shaafi’ee (rahimahullaah) said:
“Whoever is not honoured by Taqwa, then there is no honour for him.”
Nobility & Salvation
احذر مودة الناس
كُنْ سَاكِناً فِي ذا الزمانِ بِسَيئرِهِ *** وعن الورى كُنْ رَاهِباً في دَيرِه
واغسِل يدَيكَ مِن الزمانِ وأهْله *** واحْذِرْ مَوَدَّتهـم تنِل مِن خَيـره
إني اطلعتُ فلم أجدْ لِي صاحِباً *** أصحبه في الدهْرِ ولا في غَيْره
فترَكْتُ أسْفَلَهـم لِكَثرَةِ شَـرّه *** وتركت أعْلاهم لِـقلَّة خَيــره
Beware of the love of people
“Be silent in that era as it moves along
And regarding the mortals, flee from their monastery
And wash your hands from the occasion and its people
And be cautious of their love whereby you reach their goodness
I explored but did not find a companion
To befriend through life and befriend no-one but he
So I abandoned the lowest of them due to the excess of his evil
And I abandoned the loftiest of them due the shortage of his goodness.”
___________________________________
الظالم لنفسه
قال الشافعي رحمه الله
أظلم الظالمين لنفسه
مَن تَوَاضَعَ لِمَن لا يُكرمَه
ورَغَبَ فِي مَودّة مَن لا يَنفعُه
وقبل مَدْح مَن لا يَعرِفه
Oppressor of his own self
Ash-Shaafi’ee (rahimahullaah) said:
“The one who oppresses himself the most is:
The one who humbles himself for one who does not honour him
And strives in the friendship of one who does not benefit him
And accepts praise from one who does not know him”
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صاحب الهوى
قال الشافعي رحمه الله
لو رَأيتُ صَاحِبَ هَوَى يَمْشِي عَلى المَاءِ مَا قبلتُه
Companion of desires
“If I saw a companion of his own desires even walk on water, I would not accept him.”
___________________________________
مع أهل الطاعة
قال الشافعي رحمه الله
مَا أحَدُ إلا وَلَه مُحبّ ومُبْغِض, فَإنْ كَان لابُدّ مِن ذلك, فلْيَكُنِ المرءُ مَع أهْلِ طَاعَةِ اللهِ عَزّ وجَلّ
With the people of obedience
“There is no-one except that he has a lover and a hater. So if that must be the case, then let a person be with the people of obedience to Allaah, ‘azza wa jall.”
Arts of ‘Ilm
فضل أصحاب الحديث
قال الشافعي رحمه الله
اذا رأيت رجلا من أصحاب الحديث
فكأني رأيت رجلا من أصحاب النبي صلى الله عليه وسلم
جزاهم الله خيرا, هم حفظوا لنا الأصل فلهم علينا الفضل
وقال - عليكم بأصحاب الحديث فانهم أكثر الناس صوابا
The virtues of the people of Hadeeth
Imaam Ash-Shaafi’ee (rahimahullaah) said:
“If I saw a man from the people of hadeeth, then it’s as if I saw a man from the Companions of the Prophet (sallallaahu `alayhi wa sallam). May Allaah reward them, they preserved for us the foundation so they have a right of virtue upon us.”
He said: “Upon you is (to accompany) the people of hadeeth for they are the most correct from amongst the people.”
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الخير في خمسة
قال الشافعي رحمه الله
الخير في خمسة
غنى النفس
وكف الأذى
وكسب الحلال
والتقوى
والثقة بالله
Goodness is in five
He (rahimahullaah) said:
Goodness is in 5 matters:
- Richness of the soul
- Desisting from harm
- Earning halaal
- Taqwa
- And trust in Allaah
___________________________________________
رضا الناس
قال الشافعي رحمه الله
رضا الناس غاية لا تدرك
وليس الى السلامة من ألسنة الناس سبيل
فعليك بما ينفعك فالزمه
Pleasure of the people
Seeking the pleasure of people is an objective that can never be obtained
And there is no way to safety from the tongues of people
So upon you is to adhere to only that which benefits you.
___________________________________________
الاخلاص في العلم
قال الشافعي رحمه اللهمن أراد الآخرة فعليه بالاخلاص في العلم
Sincerity in Knowledge
Whoever desires the Hereafter then upon him is sincerity in knowledge
___________________________________________
فنون العلم
قال الشافعي رحمه الله
من تعلم القرآن عظمت قيمته
ومن تكلم في الفقه نما قدره
ومن كتب الحديث قويت حجته
ومن نظر في اللغة رقّ طبعه
ومن نظر في الحساب جزل رأيه
ومن لم يصن نفسه لم ينفعه علمه
The Arts of knowledge
Whoever learns Qur’aan, then his value becomes great
Whoever speaks in Fiqh (learns it), his capacity grows
Whoever writes ahadeeth, his evidence strengthens
Whoever examines into language, his nature softens
Whoever contemplates the reckoning, his opinion becomes sound
And whoever does not protect himself, his knowledge does not benefit him
___________________________________________
النمام
قال الشافعي رحمه الله
من نمّ لك نمّ عليك,
ومن نقل اليك نقل عنك
The Slanderer
Whoever slanders to you about others, will slander about you
And whoever reports to you, will soon report about you
Saturday 22 November 2008
Imam Ibn al-Qayyim :“The sign of (a humble heart) is that a person prostrates to his Lord out of respect and humility, and never raises his head until he meets Him. The arrogant heart, on the other hand, is one that is content with its arrogance and raises itself up like an elevated portion of land in which water never settles.”
Friday 21 November 2008
Monday 10 November 2008
A man once asked Abû Al-Dardâ’ – Allah be pleased with him – for advice. He said:
Remember Allah in good times and He will mention you in hard times. When you remember those who have passed away, consider yourself like one of them. And when you think of involving yourself in some worldly matter, consider first what it will lead to in the end.
Siyar A’lâm Al-Nubalâ’
Remember Allah in good times and He will mention you in hard times. When you remember those who have passed away, consider yourself like one of them. And when you think of involving yourself in some worldly matter, consider first what it will lead to in the end.
Siyar A’lâm Al-Nubalâ’
Sunday 9 November 2008
Knowledge is Better than Money
اَلْعِلْمُ خَيْرٌ مِنَ المَالِ
Knowledge is better than money,
لأَنَّ المَالُ تحْرِسُهُ وَ الْعِلْمُ يَحْرِسُكَ
since you have to protect money, while knowledge protects you.
وَ المَالُ تُفْنِيهِ اَلنَّفَقَةُ وَ الْعِلْمُ يَزْكُو عَلَى الإِنْفَاقِ
And money is depleted from spending, while knowledge grows when you spend it.
وَ الْعِلْمُ حَاكِمُ وَ المَالُ مَحْكُمُ عَلَيْهِ
And knowledge makes rulings, while money is ruled over.
مَاتَ خُزَّانُ المَالِ وَ هُمْ أَحْيَاءٌ وَ الْعُلَمَاءُ بَاقُونَ مَا بَقِيَ الدَّهْرُ
People who hoard money have died while they are still living, while the scholars live on through the ages. . .
أَعْيَانُهُمْ مَفْقُودَةٌ وَ آثَارُهُمْ فِي الْقُلُوْبِ مَوْجُودَةٌ
Their souls may have passed away, but their effects remain present in the hearts of people.
(جَامِعُ ْبَيَانِ الْعِلْم وَ فَضْله #284 وَ إِسْنَادُهُ ضَعِيفٌ)
Knowledge is better than money,
لأَنَّ المَالُ تحْرِسُهُ وَ الْعِلْمُ يَحْرِسُكَ
since you have to protect money, while knowledge protects you.
وَ المَالُ تُفْنِيهِ اَلنَّفَقَةُ وَ الْعِلْمُ يَزْكُو عَلَى الإِنْفَاقِ
And money is depleted from spending, while knowledge grows when you spend it.
وَ الْعِلْمُ حَاكِمُ وَ المَالُ مَحْكُمُ عَلَيْهِ
And knowledge makes rulings, while money is ruled over.
مَاتَ خُزَّانُ المَالِ وَ هُمْ أَحْيَاءٌ وَ الْعُلَمَاءُ بَاقُونَ مَا بَقِيَ الدَّهْرُ
People who hoard money have died while they are still living, while the scholars live on through the ages. . .
أَعْيَانُهُمْ مَفْقُودَةٌ وَ آثَارُهُمْ فِي الْقُلُوْبِ مَوْجُودَةٌ
Their souls may have passed away, but their effects remain present in the hearts of people.
(جَامِعُ ْبَيَانِ الْعِلْم وَ فَضْله #284 وَ إِسْنَادُهُ ضَعِيفٌ)
Sunday 26 October 2008
THE SECOND PRINCIPLE
Knowledge of the Religion (Deen) of Islaam with the proofs. It is to submit to Allaah with tawheed, and to yield obediently to Him, and to free and disassociate oneself from shirk and its people. And its is of three levels: Islaam (submission and obedience to Allaah), eemaan (true faith comprising belief in the heart, speech of the tongue and action of the limbs), and ihsaan (perfection of worship). Each level has its pillars.
THE FIRST LEVEL
The pillars of Islaam are five: The testification that none has the right to be worshipped except Allaah, and that Muhammad is the Messenger of Allaah; to establish the Prayer; to pay the zakaat; to fast Ramadaan; and to make hajj to the sacred House of Allaah.
So the proof for the testification (shahaadah) is the Saying of Allaah, the Most High,
'Allaah bears witness that none has the right to be worshpped but Him; and likewise the angels and the people of knowledge bear witness: He Who maintains justics, none has the right to be worshipped but Him, the All-Mighty, the All-Wise.' [Soorah Aal-'Imraan (3):18]
Its meaning is that none has the right to be worshipped except Allaah: 'laa ilaaha' (Nothing has the right to be worshipped besides Allaah), and 'illallaah' (except Allaah) affirms worship for Allaah alone, and that there is to be no one given any share of His Dominion and Sovereignty.
The explanation which will make it clear is the Saying of Allaah, the Most High,
'And remember when Ibraaheem said to his father and his people: 'I am totally free from everything that you worship except for the one who created me. He will guide me upon the true Religion and the way of right-guidance.' And Allaah made this saying, that none has the right to be worshipped except Allaah, to persist amongst Ibraaheem's progeny, so that they might remember and return to obedience to their Lord, and to worshipping Him alone, and repent from their unbelief and their sins.' [Soorah az-Zukhruf (43):26-28]
And His Saying:
'Say: O People of the Book, come to a word of justice between us, that we will single Allaah out with all worship and will not worship anything besides Him, and will disassociate ourselves from everything that is worshipped besides Him. Nor will we take one another as Lords besides Allaah by obeying one another in that which involves disobedience to Allaah. So if they turn away, then say: 'Bear witness that we are Muslims, submitting to Allaah and making our worship purely and sincerely for Him, and not worshipped anything else besides Him.'' [Soorah Aal-'Imraan (3):64]
The proof for the testification that Muhammad is the Messenger of Allaah, is the Saying of Allaah, the Most High,
'There has indeed come to you Allaah's Messenger, from amongst yourselves and known to you. It grieves him that you should suffer. He is eager and anxious for the guidance of those of you who are astray, and that they should repent and return to the truth, and he is full of compassion and mercy for the Believers.' [Soorah at-Tawbah (9):128]
The meaning of the testification that Muhammad is the Messenger of Allaah is: to obey him in whatever he commands; to believe and testify to the truth of everything he informs of; to avoid whatever he forbade and prohibited; and that you worship Allaah only with that which he prescribed.
The evidence for the Prayer (as-salaat) and the zakaat, and the explanation of tawheed is the Saying of Allaah, the Most High,
'And they were not commanded except that they should worship Allaah alone, making their worship and obedience purely for Him, upon the true Religion and free from shirk; and that they should establish the prayer, and pay the zakaat - and that is the straight and true religion.' [Soorah al-Bayyinah (98):5]
The evidence for Fasting (siyaam is the Saying of Allaah, the Most High,
'O you who believe Fasting is prescribed as an obligation for you as it was prescribed as an obligation to those who came before you, so that you may attain taqwaa (obedience to Allaah and avoidance of whatever He has forbidden).' [Soorah al-Baqarah (2):183[
The evidence for hajj is the Saying of Allaah, the Most High,
'And hajj to Allaah's sacred Hous is an obligation upon those who are able to perform it; and whoever refuses and rejects the obligation of hajj to Allaah's House, then Allaah has no need of him or of any of the creation.' [Soorah Aal-'Imraan (3):97]
The Second Level
Eemaan - and it has seventy and odd branches, the highest of them is the saying that 'none has the right to be worshipped except Allaah' (laa ilaaha illallaah), the lowest of them is removal of that which is harmful from the path, and a sense of shame (al-hayaa) is a branch of eemaan. Its pillars are six: to truly believe in Allaah; His Angels; His Books; His Messengers; the Last Day; and that you truly believe in pre-decree (al-qadar) its good and evil. The proof for these six pillars is the Saying of Allaah, the Most High,
'It is not righteousness that you turn your faces to the east or the west, but rather righteousness is the righteousness of those who truly believe in Allaah, and the Last Day, and the Angels, and the Books, and the Prophets.' [Soorah al-Baqarah (2):177]
The proof for pre-decree is the Saying of Allaah, the Most High,
'We have created all things in accordance with a pre-decreed measure.' [Soorah al-Qamar (54):49]
The Third Level
Al-Ihsaan [lit. to do well or perfectly], it is a single pillar which is: that you worship Allaah as if you were seeing Him, and even though you do not see Him then He certainly sees you. The proof is the Saying of Allaah, the Most High,
'Allaah is with those who fear Him and keep away from what He has forbidden, and those who are people of ihsaan - those who do well in carrying out whatever He has obligated, taking care of His rights and being constant in obedience to Him, He aids, guides and assists them.' [Soorah an-Nahl (16):128]
And His Saying,
'And place your reliance O Muhammad in the All-Mighty, the Bestower of Mercy. He Who sees you when you stand to pray, amd sees your movements alongs with those who follow you in the Prayer - in your standing, bowing, prostration and sitting. Your Lord is the One who hears whatever you recite and mention in your Prayer; and Who knows whatever you and those following you do in your Prayer - so recite the Qur'aan in it, and correctly perform it, since your Lord sees and hears you.' [Soorah ash-Shooraa (26):217-220]
And His Saying,
'You are not involved in any matter; O Muhammad, nor do you recite the Book of Allaah, nor do you do any action - O people - whether it is good or evil, except that We are witnessing your deeds when you do them...' [ Soorah Yoonus (10):61]
The proof from the sunnah is the well-known hadeeth of Jibraa'eel, reported from 'Umar, radi-Allaahu 'anhu, that he said,
'Whilst we were sitting in the presence of Allaah's Messenger (sal-Allaahu 'alayhe wa sallam) one day a man came to us having very white clothes and very black hair. No trace of having travelled was to be seen upon him, nor did any of us know him. So he came and sat down with the Prophet (sal-Allaahu 'alayhe wa sallam) and put his knees against his knees, and placed his palms upon his thighs and said: 'O Muhammad, inform me about Islaam.' So Allaah's Messenger (sal-Allaahu 'alayhe wa sallam) said: 'Islaam is that you testify that none has the right to worshipped except Allaah, and that Muhammad is the Messenger of Allaah; establish the Prayer; pay the zakaat; fast Ramadaan; and perform pilgrimage (hajj) to the House if you are able to do so.' He said: 'You have spoken the truth.' So we were amazed at him asking him a question and then saying that he had spoken the truth. He said: 'Then inform me about eemaan.' He said: 'It is that you truly believe in Allaah, His Angels, His Books, His Messengers, the Last Day; and that you truly believe in pre-decree - its good and its bad.' He said: 'You have spoken the truth.' He said: 'Then inform me about al-ihsaan.' He said: 'It is that you worship Allaah as if you were seeing Him, and though you do not see Him then He certainly sees you.' He said: 'Then inform me of the (Last) Hour.' He said: 'The one who is asked about it knows no better than the one who is asking.' He said: 'Then inform me about its signs.' He said: 'That the slave-girl will give birth to her mistress; and that you will see the barefooted, unclothed and destitute shepherds competing in the building of tall buildings.' He said: so he left, and we remained for some time, then he (sal-Allaahu 'alayhe wa sallam) asked: 'O 'Umar, do you know who the questioner was?' I replied: 'Allaah and His Messenger know best.' He said: 'That was Jibraa'eel, he came to you to teach you your Religion (Deen).(1)
Footnotes
[1] Related in Saheeh Muslim (1/1-3). For a proper explanation of this hadeeth, refer to Majmoo' al-Fataawaa war-Rasaa'il (3/143) of Shaykh Muhammad Ibn Saalih al-'Uthaymeen.
THE FIRST LEVEL
The pillars of Islaam are five: The testification that none has the right to be worshipped except Allaah, and that Muhammad is the Messenger of Allaah; to establish the Prayer; to pay the zakaat; to fast Ramadaan; and to make hajj to the sacred House of Allaah.
So the proof for the testification (shahaadah) is the Saying of Allaah, the Most High,
'Allaah bears witness that none has the right to be worshpped but Him; and likewise the angels and the people of knowledge bear witness: He Who maintains justics, none has the right to be worshipped but Him, the All-Mighty, the All-Wise.' [Soorah Aal-'Imraan (3):18]
Its meaning is that none has the right to be worshipped except Allaah: 'laa ilaaha' (Nothing has the right to be worshipped besides Allaah), and 'illallaah' (except Allaah) affirms worship for Allaah alone, and that there is to be no one given any share of His Dominion and Sovereignty.
The explanation which will make it clear is the Saying of Allaah, the Most High,
'And remember when Ibraaheem said to his father and his people: 'I am totally free from everything that you worship except for the one who created me. He will guide me upon the true Religion and the way of right-guidance.' And Allaah made this saying, that none has the right to be worshipped except Allaah, to persist amongst Ibraaheem's progeny, so that they might remember and return to obedience to their Lord, and to worshipping Him alone, and repent from their unbelief and their sins.' [Soorah az-Zukhruf (43):26-28]
And His Saying:
'Say: O People of the Book, come to a word of justice between us, that we will single Allaah out with all worship and will not worship anything besides Him, and will disassociate ourselves from everything that is worshipped besides Him. Nor will we take one another as Lords besides Allaah by obeying one another in that which involves disobedience to Allaah. So if they turn away, then say: 'Bear witness that we are Muslims, submitting to Allaah and making our worship purely and sincerely for Him, and not worshipped anything else besides Him.'' [Soorah Aal-'Imraan (3):64]
The proof for the testification that Muhammad is the Messenger of Allaah, is the Saying of Allaah, the Most High,
'There has indeed come to you Allaah's Messenger, from amongst yourselves and known to you. It grieves him that you should suffer. He is eager and anxious for the guidance of those of you who are astray, and that they should repent and return to the truth, and he is full of compassion and mercy for the Believers.' [Soorah at-Tawbah (9):128]
The meaning of the testification that Muhammad is the Messenger of Allaah is: to obey him in whatever he commands; to believe and testify to the truth of everything he informs of; to avoid whatever he forbade and prohibited; and that you worship Allaah only with that which he prescribed.
The evidence for the Prayer (as-salaat) and the zakaat, and the explanation of tawheed is the Saying of Allaah, the Most High,
'And they were not commanded except that they should worship Allaah alone, making their worship and obedience purely for Him, upon the true Religion and free from shirk; and that they should establish the prayer, and pay the zakaat - and that is the straight and true religion.' [Soorah al-Bayyinah (98):5]
The evidence for Fasting (siyaam is the Saying of Allaah, the Most High,
'O you who believe Fasting is prescribed as an obligation for you as it was prescribed as an obligation to those who came before you, so that you may attain taqwaa (obedience to Allaah and avoidance of whatever He has forbidden).' [Soorah al-Baqarah (2):183[
The evidence for hajj is the Saying of Allaah, the Most High,
'And hajj to Allaah's sacred Hous is an obligation upon those who are able to perform it; and whoever refuses and rejects the obligation of hajj to Allaah's House, then Allaah has no need of him or of any of the creation.' [Soorah Aal-'Imraan (3):97]
The Second Level
Eemaan - and it has seventy and odd branches, the highest of them is the saying that 'none has the right to be worshipped except Allaah' (laa ilaaha illallaah), the lowest of them is removal of that which is harmful from the path, and a sense of shame (al-hayaa) is a branch of eemaan. Its pillars are six: to truly believe in Allaah; His Angels; His Books; His Messengers; the Last Day; and that you truly believe in pre-decree (al-qadar) its good and evil. The proof for these six pillars is the Saying of Allaah, the Most High,
'It is not righteousness that you turn your faces to the east or the west, but rather righteousness is the righteousness of those who truly believe in Allaah, and the Last Day, and the Angels, and the Books, and the Prophets.' [Soorah al-Baqarah (2):177]
The proof for pre-decree is the Saying of Allaah, the Most High,
'We have created all things in accordance with a pre-decreed measure.' [Soorah al-Qamar (54):49]
The Third Level
Al-Ihsaan [lit. to do well or perfectly], it is a single pillar which is: that you worship Allaah as if you were seeing Him, and even though you do not see Him then He certainly sees you. The proof is the Saying of Allaah, the Most High,
'Allaah is with those who fear Him and keep away from what He has forbidden, and those who are people of ihsaan - those who do well in carrying out whatever He has obligated, taking care of His rights and being constant in obedience to Him, He aids, guides and assists them.' [Soorah an-Nahl (16):128]
And His Saying,
'And place your reliance O Muhammad in the All-Mighty, the Bestower of Mercy. He Who sees you when you stand to pray, amd sees your movements alongs with those who follow you in the Prayer - in your standing, bowing, prostration and sitting. Your Lord is the One who hears whatever you recite and mention in your Prayer; and Who knows whatever you and those following you do in your Prayer - so recite the Qur'aan in it, and correctly perform it, since your Lord sees and hears you.' [Soorah ash-Shooraa (26):217-220]
And His Saying,
'You are not involved in any matter; O Muhammad, nor do you recite the Book of Allaah, nor do you do any action - O people - whether it is good or evil, except that We are witnessing your deeds when you do them...' [ Soorah Yoonus (10):61]
The proof from the sunnah is the well-known hadeeth of Jibraa'eel, reported from 'Umar, radi-Allaahu 'anhu, that he said,
'Whilst we were sitting in the presence of Allaah's Messenger (sal-Allaahu 'alayhe wa sallam) one day a man came to us having very white clothes and very black hair. No trace of having travelled was to be seen upon him, nor did any of us know him. So he came and sat down with the Prophet (sal-Allaahu 'alayhe wa sallam) and put his knees against his knees, and placed his palms upon his thighs and said: 'O Muhammad, inform me about Islaam.' So Allaah's Messenger (sal-Allaahu 'alayhe wa sallam) said: 'Islaam is that you testify that none has the right to worshipped except Allaah, and that Muhammad is the Messenger of Allaah; establish the Prayer; pay the zakaat; fast Ramadaan; and perform pilgrimage (hajj) to the House if you are able to do so.' He said: 'You have spoken the truth.' So we were amazed at him asking him a question and then saying that he had spoken the truth. He said: 'Then inform me about eemaan.' He said: 'It is that you truly believe in Allaah, His Angels, His Books, His Messengers, the Last Day; and that you truly believe in pre-decree - its good and its bad.' He said: 'You have spoken the truth.' He said: 'Then inform me about al-ihsaan.' He said: 'It is that you worship Allaah as if you were seeing Him, and though you do not see Him then He certainly sees you.' He said: 'Then inform me of the (Last) Hour.' He said: 'The one who is asked about it knows no better than the one who is asking.' He said: 'Then inform me about its signs.' He said: 'That the slave-girl will give birth to her mistress; and that you will see the barefooted, unclothed and destitute shepherds competing in the building of tall buildings.' He said: so he left, and we remained for some time, then he (sal-Allaahu 'alayhe wa sallam) asked: 'O 'Umar, do you know who the questioner was?' I replied: 'Allaah and His Messenger know best.' He said: 'That was Jibraa'eel, he came to you to teach you your Religion (Deen).(1)
Footnotes
[1] Related in Saheeh Muslim (1/1-3). For a proper explanation of this hadeeth, refer to Majmoo' al-Fataawaa war-Rasaa'il (3/143) of Shaykh Muhammad Ibn Saalih al-'Uthaymeen.
Saturday 25 October 2008
save yourself..
فليسع امرؤ في فكاك رقبته من النار، فلا حول ولا قوة إلا بالله.
ثم العلم ليس هو بكثرة الرواية، ولكنه نور يقذفه الله في القلب، وشرطه الاتباع، والفرار من الهوى والابتداع.
وفقنا الله وإياكم لطاعته.
“…So let a person strive to keep away his shoulders (to keep away himself) from the Fire…
and there is no might nor strength for change except by Allaah..
Then it should be known that Knowledge is not by the large number of narrations;
Rather Knowledge is light which is put by Allaah in the heart.
And its condition is:
-Ittibaa’ (holding on to it and acting upon it)
- And running away from desires and innovation..
may Allaah facilitate for us and for you onto His obedience.”
Imaam ad-Dhahabee
Source : Siyar : 13/323
ثم العلم ليس هو بكثرة الرواية، ولكنه نور يقذفه الله في القلب، وشرطه الاتباع، والفرار من الهوى والابتداع.
وفقنا الله وإياكم لطاعته.
“…So let a person strive to keep away his shoulders (to keep away himself) from the Fire…
and there is no might nor strength for change except by Allaah..
Then it should be known that Knowledge is not by the large number of narrations;
Rather Knowledge is light which is put by Allaah in the heart.
And its condition is:
-Ittibaa’ (holding on to it and acting upon it)
- And running away from desires and innovation..
may Allaah facilitate for us and for you onto His obedience.”
Imaam ad-Dhahabee
Source : Siyar : 13/323
Conditions for Commanding the Good and Forbiding the Evil
قَالَ القَاضِي أَبُو يَعْلَى: لا يَأْمُرُ بِالمَعْ رُوفِ وَ يَنْهى عَنِ المُنْكَرِ إِ لاَّ،
مَنْ كَانَا فَقِيهاً فِمَا يَأْمُرُ بِهِ فَقِيهاً فِمَا يَنْهَى عَنْهُ.
رَفِيْقاً فِمَا يَأْمُرُبِهِ رَفِيقاً فِمَا يَنْهَى عَنْهُ.
حَلِيماً فِمَا يَأْمُرُبِهِ حَلِيماً فِمَا يَنْهَى عَنْهُ.
The judge Abu Yalaa said: Do not command with the good and forbids upon the evil unless,
· An individual were to have a understanding before he commands with it [i.e. the good] and a understanding before he forbids upon it [i.e. the evil ]
· And he has gentleness before he commands with it [ i.e. the good] and gentleness before he forbids upon it [i.e. the evil]
· And he has patients before he commands with it [ i.e. the good] and patients before he forbids upon it [i.e. the evil ]
Taken from : “Commanding The Good And Forbiding the Evil” Ibn Taymiyyah mentioned it in this book and sourced it in “Qadhee Aboo Ya’laa’s al-Mu’tamad
مَنْ كَانَا فَقِيهاً فِمَا يَأْمُرُ بِهِ فَقِيهاً فِمَا يَنْهَى عَنْهُ.
رَفِيْقاً فِمَا يَأْمُرُبِهِ رَفِيقاً فِمَا يَنْهَى عَنْهُ.
حَلِيماً فِمَا يَأْمُرُبِهِ حَلِيماً فِمَا يَنْهَى عَنْهُ.
The judge Abu Yalaa said: Do not command with the good and forbids upon the evil unless,
· An individual were to have a understanding before he commands with it [i.e. the good] and a understanding before he forbids upon it [i.e. the evil ]
· And he has gentleness before he commands with it [ i.e. the good] and gentleness before he forbids upon it [i.e. the evil]
· And he has patients before he commands with it [ i.e. the good] and patients before he forbids upon it [i.e. the evil ]
Taken from : “Commanding The Good And Forbiding the Evil” Ibn Taymiyyah mentioned it in this book and sourced it in “Qadhee Aboo Ya’laa’s al-Mu’tamad
Friday 24 October 2008
The Varying Forms of Wrongful Backbiting
There are found amongst the people those that will backbite in accordance to his gathering and his companions and his associates. Whilst his knowing that the one being backbitten is free of what it is they say – or of some of what they say. However; he sees that if he were to forbid them then the sitting will cease and the people of the sitting would become sullen with him just as they would become estranged from him. So he sees compliance with them through good social relations as well as good companionship; so when they become angered then he likewise becomes angry due to their being angered – so he takes it up with them.
Then there are those that take backbiting out into many forms. So at times it would be in the form of Religion and rectification, so he will say: ‘I am not in the habit of mentioning anyone except in good; and I neither like backbiting nor lies. However I shall inform you of his affairs.’ So He will say: ‘By Allaah – he is Miskeen (weak/pitied) – or he is a good man; however he has in him such and such.’ Or he may say: ‘let us leave off him; may Allaah forgive him and us.’ Whilst his intent is to belittle him as well as causing a wrong to his flank. Thus taking the backbiting out from the form of rectification and Religion. They seek to deceive Allaah with that just as they deceive the creation. For we have seen this and its like from them in many varying colours.
Then there are those that will elevate other than himself out of showing off – and then raise himself. So he will say: ‘If I had supplicated for so and so last night in my prayer; then there would have reached me from him such and such.’ So as to raise himself whilst putting him down with the one that may have faith in him. Or he may say: ‘so and so is dull in intelligence and has little understanding.’ So his intent is the praise of himself and establishing his awareness of him – and that he is better than him.
Likewise from them are those that are carried by envy upon backbiting; and so will gather between two ugly affairs: backbiting as well as envy. So when an individual is praised, then he will try to remove that from him through showing his deficiencies in the form of Religion and rectification – or in the form of envy and immorality and dispraise – in order to remove that from him.
Then there are those that take backbiting out into the form of mockery and play; in order to bring laughter to other than himself through his joking and his mimicry and his belittling of the one he is joking about.
Then there are those that take backbiting out into the form of amazement; so he will say: ‘I am amazed at so and so at how he does not do such and such?! And from so and so as to how he fell into such and such; and how he did such and such.’ Thus pronouncing his name during the course of his amazement.
There are those from them that show sorrow; so he will say: ‘so and so is weak/pitied, it has caused me sorrow for what has happened to him and what the outcome was for him.’ So he who hears him thinks that he has sorrow for him and that he is regretful and that his heart is covered in the attainment of recovery for him; and if it were possible then he would add to that which was with him. He may also mention him in front of his enemies so that they may profit from it. So this; and other than it is from amongst the greatest of the sicknesses of the heart as well as deceitfulness to Allaah and His creation.
From them are those that make apparent backbiting through the form of anger and disapproving something abominable. So there becomes manifest in this aspect certain things from the adornment of speech which contains fallacies. Whilst his intent was other than what he made apparent. And Allaah’s aid is sought.
Shaykh ul-Islaam Ibn Taymiyyah
Majmoo' al-fataawaa Shaikh ul Islaam Ibn Taymiyyah vol 28 pages 236-238
Translated by Aboo Haatim Muhammad Farooq
Then there are those that take backbiting out into many forms. So at times it would be in the form of Religion and rectification, so he will say: ‘I am not in the habit of mentioning anyone except in good; and I neither like backbiting nor lies. However I shall inform you of his affairs.’ So He will say: ‘By Allaah – he is Miskeen (weak/pitied) – or he is a good man; however he has in him such and such.’ Or he may say: ‘let us leave off him; may Allaah forgive him and us.’ Whilst his intent is to belittle him as well as causing a wrong to his flank. Thus taking the backbiting out from the form of rectification and Religion. They seek to deceive Allaah with that just as they deceive the creation. For we have seen this and its like from them in many varying colours.
Then there are those that will elevate other than himself out of showing off – and then raise himself. So he will say: ‘If I had supplicated for so and so last night in my prayer; then there would have reached me from him such and such.’ So as to raise himself whilst putting him down with the one that may have faith in him. Or he may say: ‘so and so is dull in intelligence and has little understanding.’ So his intent is the praise of himself and establishing his awareness of him – and that he is better than him.
Likewise from them are those that are carried by envy upon backbiting; and so will gather between two ugly affairs: backbiting as well as envy. So when an individual is praised, then he will try to remove that from him through showing his deficiencies in the form of Religion and rectification – or in the form of envy and immorality and dispraise – in order to remove that from him.
Then there are those that take backbiting out into the form of mockery and play; in order to bring laughter to other than himself through his joking and his mimicry and his belittling of the one he is joking about.
Then there are those that take backbiting out into the form of amazement; so he will say: ‘I am amazed at so and so at how he does not do such and such?! And from so and so as to how he fell into such and such; and how he did such and such.’ Thus pronouncing his name during the course of his amazement.
There are those from them that show sorrow; so he will say: ‘so and so is weak/pitied, it has caused me sorrow for what has happened to him and what the outcome was for him.’ So he who hears him thinks that he has sorrow for him and that he is regretful and that his heart is covered in the attainment of recovery for him; and if it were possible then he would add to that which was with him. He may also mention him in front of his enemies so that they may profit from it. So this; and other than it is from amongst the greatest of the sicknesses of the heart as well as deceitfulness to Allaah and His creation.
From them are those that make apparent backbiting through the form of anger and disapproving something abominable. So there becomes manifest in this aspect certain things from the adornment of speech which contains fallacies. Whilst his intent was other than what he made apparent. And Allaah’s aid is sought.
Shaykh ul-Islaam Ibn Taymiyyah
Majmoo' al-fataawaa Shaikh ul Islaam Ibn Taymiyyah vol 28 pages 236-238
Translated by Aboo Haatim Muhammad Farooq
Sunday 19 October 2008
THE FIRST PRINCIPLE
So if it is said to you: 'Who is your Lord?' Then say: 'My Lord is Allaah, who has nurtured me and all of creation with His favours and blessings, He is the one whom I worship, and there is no other whom I worship besides Him.' The proof is the Saying of Allaah, the Most High:
'All praise is for Allaah, the Lord of all creation.' [Soorah al-Faatihah (1):1]
Everything besides Allaah is a created being and I am one of the creation.
So if it is said to you: 'How did you arrive at this knowledge of your Lord?' Then say: 'Through His signs and those things which he has created; and from his signs are the night and the day, the sun and the moon; and from that which He has created are the seven heavens, and the seven earths, and all those from within them, and whatever is between them.' The proof is the Saying of Allaah, the Most High:
'And from His signs are the night and the day, and the sun and the moon. Do not prostrate to the sun, nor the moon, but prostrate to Allaah who created them, if you truly worship Him.' [Soorah Fussilat (41):37]
And His, the Most High's Saying:
'Your Lord is Allaah who created the heavens and the earth in six days, then ascended upon the Throne. He causes the night to cover the day which follows with haste; and the sun, the moon and the stars are sub-servient and subject to His command. Certainly creation and commandment are His alone. Exalted is Allaah the Lord of all creation.' [Soorah al-A'raaf (7):54]
The Lord is the one who is worshipped, and the proof is the Saying of Allaah, the Most High,
'O mankind, single out your Lord with all worship; He who created you and all those who came before you, so that you may be of those who seek to avoid Allaah's anger and punishment, those whom Allaah is pleased with. He who has made the earth a resting place for you and has made the sky a canopy, and sent down rain from the sky, and brought out with it crops and fruits from the earth as provision for you. So do not set up rivals with Allaah in your worship whilst you know that you have no Lord besides Him.' [Soorah al-Baqarah (2):21-22]
Ibn Katheer, rahimahullaah, said:
'The creator of these things is the One Who deserves to be worshipped.' [1]
All the types of worship which Allaah commanded - like Islaam (submission and obedience to Allaah), eemaan (true Faith comprising belief of the heart, speech of the tongue and action of the limbs), and ihsaan (perfection of worship), and from that is invocation/supplication (du'aa), reverential fear (khawf), hope and longing (rajaa), trust and reliance (tawakkul), fervent desire (radhbah), dread (rahbah), reverence and humility (khushoo'), awe (khashyah), turning repentantly (inaabah), appealing for aid and assistance (isti'aanah), seeking refuge (isti'aadhah), seeking deliverance and rescue (istighaathah), sacrificing (dhabh), vows (nadhr) and the rest of the types of worship commanded by Allaah, all of them are to be done exclusively for Allaah, the Most High. The proof for this is the Saying of Him, the Most High:
'And the places of Prayer are for Allaah alone, so do not invoke anyone along with Allaah.' [Soorah al-Jinn (72):18]
Anyone who directs any part of that to anything besides Allaah, then he is a mushrik (associationist), an unbeliever (kaafir), and the proof is the Saying of Him, the Most High,
'And whoever worships along with Allaah any other object of worship has no proof for that; his reckoning will be with his Lord. Indeed the unbelievers will never prosper.' [Soorah al-Mu'minoon (23):117]
In the hadeeth there occurs:
'Invocation is the core of worship.' [2]
And the evidence for this is the Saying of Allaah, the Most High:
'Your Lord says: O people, invoke Me and supplicate to Me making your worship sincerely for Me alone, and I will answer you, and pardon you and have mercy upon you. Indeed those who disdain to worship Me alone will enter Hell-Fire in disgrace.' [Soorah Ghaafir (40):60]
The evidence for reverential fear (khawf) is the Saying of Allaah, the Most High:
'So do not fear them, but fear Me and beware of disobeying Me, if you are truly Believers.' [Soorah Aal-'Imraan (3):175]
The evidence for hope and longing (ar-rajaa) is the Saying of Allaah the Most High:
'So whoever hopes to see his Lord and be rewarded by Him, then let him make his worship correct and purely and sincerely for Him; and let him not make any share of it for anyone other than Him.' [Soorah al-Kahf (18):110]
The evidence for trust and reliance (at-tawakkul) is the Saying of Allaah, the Most High,
'And place your reliance and trust in Allaah if you are true Believers.' [Soorah al-Maa'idah (5):23]
And He said:
'And whoever places his reliance and trust in Allaah then He will suffice him.' [Soorah at-Talaaq (65):3]
The evidence for the fervent desire (ar-raghbah), dread (ar-rahbah) and reverence and humility (al-khushoo') is the Saying of Allaah, the Most High:
'They used to hasten to acts of devotion and obedience to Allaah, and they used to worship Allaah upon love and desire, and upon fear, and were reverent and humble before Allaah.' [Soorah al-Anbiyaa' (21):90]
The evidence for awe/dread (al-khashyah) is the Saying of Allaah, the Most High:
'So do not have awe of them, but have awe of Me.' [Soorah al-Baqarah (2):150]
The evidence for turning repentantly (al-inaabah) is the Saying of Allaah, the Most High:
'So turn, O you people, repentantly and obediently to your Lord, and submit obediently to Him.' [Soorah az-Zumar (39):54]
The evidence for appealing for aid and assistance (al-isti'aanah) is the Saying of Allaah, the Most High:
'O Allaah, You alone we worship, and to You alone we appeal for aid.' [Soorah al-Faatihah (1):5]
And in the hadeeth there occurs:
'If you seek help, then seek the help of Allaah.' [Reported by at-Tirmidhee and declared Saheeh by Shaykh al-Albaanee in al-Mishkaat (no. 5302)]
The evidence for seeking refuge (al-isti'aadhah) is the Saying of Allaah, the Most High:
'Say: I seek refuge with the Lord of the dawn.' [Soorah al-Falaq (113):1]
And:
'Say: I seek refuge with the Lord of mankind.' [Soorah an-Naas (114):1]
The evidence for seeking deliverance and rescue (al-istighaathah) is the Saying of Allaah, the Most High:
'When you sought aid and deliverance of your Lord and He responded to you.' [Soorah al-Anfaal (8):9]
The evidence for sacrificing (adh-Dhabh) is the Saying of Allaah, the Most High:
'Say (O Muhammad sal-Allaahu 'alayhe wa sallam): Indeed my Prayer, my sacrifice, my living, and my dying are all purely and solely for Allaah, Lord of all creation. There is no share of any of that for other than him.' [Soorah al-An'aam (6):162-163]
Also the Prophet (sal-Allaahu 'alayhe wa sallam) said:
'Allaah has cursed anyone who sacrifices for other than Allaah.' [Reported by Muslim (Eng. transl. 3/1093-1094/no. 4876)]
The evidence for vows (an-nadhr) is the Saying of Allaah, the Most High:
'They fulfil their vows and they fear a day whose evil is widespread.' [Soorah al-Insaan (76):7]
'All praise is for Allaah, the Lord of all creation.' [Soorah al-Faatihah (1):1]
Everything besides Allaah is a created being and I am one of the creation.
So if it is said to you: 'How did you arrive at this knowledge of your Lord?' Then say: 'Through His signs and those things which he has created; and from his signs are the night and the day, the sun and the moon; and from that which He has created are the seven heavens, and the seven earths, and all those from within them, and whatever is between them.' The proof is the Saying of Allaah, the Most High:
'And from His signs are the night and the day, and the sun and the moon. Do not prostrate to the sun, nor the moon, but prostrate to Allaah who created them, if you truly worship Him.' [Soorah Fussilat (41):37]
And His, the Most High's Saying:
'Your Lord is Allaah who created the heavens and the earth in six days, then ascended upon the Throne. He causes the night to cover the day which follows with haste; and the sun, the moon and the stars are sub-servient and subject to His command. Certainly creation and commandment are His alone. Exalted is Allaah the Lord of all creation.' [Soorah al-A'raaf (7):54]
The Lord is the one who is worshipped, and the proof is the Saying of Allaah, the Most High,
'O mankind, single out your Lord with all worship; He who created you and all those who came before you, so that you may be of those who seek to avoid Allaah's anger and punishment, those whom Allaah is pleased with. He who has made the earth a resting place for you and has made the sky a canopy, and sent down rain from the sky, and brought out with it crops and fruits from the earth as provision for you. So do not set up rivals with Allaah in your worship whilst you know that you have no Lord besides Him.' [Soorah al-Baqarah (2):21-22]
Ibn Katheer, rahimahullaah, said:
'The creator of these things is the One Who deserves to be worshipped.' [1]
All the types of worship which Allaah commanded - like Islaam (submission and obedience to Allaah), eemaan (true Faith comprising belief of the heart, speech of the tongue and action of the limbs), and ihsaan (perfection of worship), and from that is invocation/supplication (du'aa), reverential fear (khawf), hope and longing (rajaa), trust and reliance (tawakkul), fervent desire (radhbah), dread (rahbah), reverence and humility (khushoo'), awe (khashyah), turning repentantly (inaabah), appealing for aid and assistance (isti'aanah), seeking refuge (isti'aadhah), seeking deliverance and rescue (istighaathah), sacrificing (dhabh), vows (nadhr) and the rest of the types of worship commanded by Allaah, all of them are to be done exclusively for Allaah, the Most High. The proof for this is the Saying of Him, the Most High:
'And the places of Prayer are for Allaah alone, so do not invoke anyone along with Allaah.' [Soorah al-Jinn (72):18]
Anyone who directs any part of that to anything besides Allaah, then he is a mushrik (associationist), an unbeliever (kaafir), and the proof is the Saying of Him, the Most High,
'And whoever worships along with Allaah any other object of worship has no proof for that; his reckoning will be with his Lord. Indeed the unbelievers will never prosper.' [Soorah al-Mu'minoon (23):117]
In the hadeeth there occurs:
'Invocation is the core of worship.' [2]
And the evidence for this is the Saying of Allaah, the Most High:
'Your Lord says: O people, invoke Me and supplicate to Me making your worship sincerely for Me alone, and I will answer you, and pardon you and have mercy upon you. Indeed those who disdain to worship Me alone will enter Hell-Fire in disgrace.' [Soorah Ghaafir (40):60]
The evidence for reverential fear (khawf) is the Saying of Allaah, the Most High:
'So do not fear them, but fear Me and beware of disobeying Me, if you are truly Believers.' [Soorah Aal-'Imraan (3):175]
The evidence for hope and longing (ar-rajaa) is the Saying of Allaah the Most High:
'So whoever hopes to see his Lord and be rewarded by Him, then let him make his worship correct and purely and sincerely for Him; and let him not make any share of it for anyone other than Him.' [Soorah al-Kahf (18):110]
The evidence for trust and reliance (at-tawakkul) is the Saying of Allaah, the Most High,
'And place your reliance and trust in Allaah if you are true Believers.' [Soorah al-Maa'idah (5):23]
And He said:
'And whoever places his reliance and trust in Allaah then He will suffice him.' [Soorah at-Talaaq (65):3]
The evidence for the fervent desire (ar-raghbah), dread (ar-rahbah) and reverence and humility (al-khushoo') is the Saying of Allaah, the Most High:
'They used to hasten to acts of devotion and obedience to Allaah, and they used to worship Allaah upon love and desire, and upon fear, and were reverent and humble before Allaah.' [Soorah al-Anbiyaa' (21):90]
The evidence for awe/dread (al-khashyah) is the Saying of Allaah, the Most High:
'So do not have awe of them, but have awe of Me.' [Soorah al-Baqarah (2):150]
The evidence for turning repentantly (al-inaabah) is the Saying of Allaah, the Most High:
'So turn, O you people, repentantly and obediently to your Lord, and submit obediently to Him.' [Soorah az-Zumar (39):54]
The evidence for appealing for aid and assistance (al-isti'aanah) is the Saying of Allaah, the Most High:
'O Allaah, You alone we worship, and to You alone we appeal for aid.' [Soorah al-Faatihah (1):5]
And in the hadeeth there occurs:
'If you seek help, then seek the help of Allaah.' [Reported by at-Tirmidhee and declared Saheeh by Shaykh al-Albaanee in al-Mishkaat (no. 5302)]
The evidence for seeking refuge (al-isti'aadhah) is the Saying of Allaah, the Most High:
'Say: I seek refuge with the Lord of the dawn.' [Soorah al-Falaq (113):1]
And:
'Say: I seek refuge with the Lord of mankind.' [Soorah an-Naas (114):1]
The evidence for seeking deliverance and rescue (al-istighaathah) is the Saying of Allaah, the Most High:
'When you sought aid and deliverance of your Lord and He responded to you.' [Soorah al-Anfaal (8):9]
The evidence for sacrificing (adh-Dhabh) is the Saying of Allaah, the Most High:
'Say (O Muhammad sal-Allaahu 'alayhe wa sallam): Indeed my Prayer, my sacrifice, my living, and my dying are all purely and solely for Allaah, Lord of all creation. There is no share of any of that for other than him.' [Soorah al-An'aam (6):162-163]
Also the Prophet (sal-Allaahu 'alayhe wa sallam) said:
'Allaah has cursed anyone who sacrifices for other than Allaah.' [Reported by Muslim (Eng. transl. 3/1093-1094/no. 4876)]
The evidence for vows (an-nadhr) is the Saying of Allaah, the Most High:
'They fulfil their vows and they fear a day whose evil is widespread.' [Soorah al-Insaan (76):7]
Saturday 18 October 2008
Laysal Ghareeb
a beautiful poem by Zaynul 'Aabideen Alee bin Hussain bin Alee bin Alee Talib radiAllahu anhum ajma'een
1) The stranger is not the stranger to Yemen or Shaam
But the stranger is the stranger to the grave and the coffin
2) Verily the stranger has rights for his absence
Over the residents of the dwellings & homelands.
3) Donýt chase away the outlander in his state of unfamiliarity
For time is also chasing him with hardship & distress
4) My travels are far and my provisions will not suffice me
My strength has weakened and death is calling unto me.
5) I still have sins which I know not of
Allah knows of them; those made in secret & in manifest
6) How merciful has Allah been to me by giving me respite
And I have increased in sins but Allah has always shielded me
7) The hours of my days pass by without regret
No crying, no fear, no sadness
8) I am the one who closes the doors with fatigue
on disobedience, & The Eye of Allah watches over me..
9) O' that which was written in a moment of heedlessness
Oý the sorrow which remains in my heart is burning me.
10) Leave me to bewail myself and weep
and pass the time in sadness and remembrance.
11) Leave off your Blaming of me O You who do so..
If you were but to know my situation you would have excused me..
12) Let me cry out tears that have no ending to them
for there will be no lesson that will set me free
13)It is As though I am with that family, laying..
Upon the mattress with their hands turning me over.
14) And they came to me with a doctor that he may cure me..
But of today I think not that medicine will benefit me..
15) My sufferings increased and death began to pull at me ..
From every vein, without ease or comfort..
16) My soul was then removed from me with a gurgle..
And my saliva became bitter at that point..
17) They then shut my eyes and left meý
after a long moment of despair. they hurried to the purchase of the shroud
18) And he who was dearest to me got up in a hurry..
To summon the person who was to wash me..
19) He said: O' my people we have attained a Washer who is skillful, clever, bright & intelligent..
20)So then one of the men came and removed my clothing..
He undressed me and denuded meý
21) They then placed me on top of a board
And the sound of water above me began to clean me
22)He poured the water on top of me and washed me..
Three times, before calling out to the people for the Shroud..
23) They shrouded me in a sleeveless garment..
And my provisions became the embalmment in which they embalmed me
24. They Bore me towards my journey Out of this World, Oh How Sorrowful!!
Will be this journey for which I have no provisions to take along with me.
25. Upon their shoulders, they carried me, Four
Men, and behind me are those who come to bid me farewell
26.They set me before the mihraab then turned away from me
Behind the Imaam they went and he prayed on me then bade me farewell
27. They prayed over me a prayer consisting of neither Rukooý nor Sujood
Asking that Allah may have Mercy upon me.
28. They lowered me into my grave slowly
And one of them came forward to place me in the Lahd
29 He raised the garment from my face to gaze upon me
And the tears spilt from his eyes awashing me
30 Then he stood, honoring me, firm and resolute
And lined the bricks on my body then left me
31. And he said : Throw the dirt upon him and reap
The great rewards from Ar-Rahmaan, The Most Gracious
32. In the darkness of the grave, no mother is there nor,
Is there an affectionate father, or a brother to comfort me
33. Aloneý.The only inhabitant of the Grave Oh how Sorrowful!!
Am I on parting the world bearing no Deeds to provision me.
34. And a sight which beheld my eye struck terror into me.
From a place of terror it came and startled me..
35. Munkar and Nakeer, what shall I say to them?
The thought of them strikes terror into me, it causes me fear
36. And they made me to sit and put forth their questions
I have none other Than You now O Lord to deliver me!!.
37. So bestow upon me from your Mercy O Lord, How I hope in You!!
For verily I am fettered in my sins, I am confined by them
38. The relatives have divided my wealth amongst them after leaving me.
And my sins are now upon my back, burdening me
39. My wife has taken another husband in my place
And she has appointed him as overseer over my wealth and my home
40. She has made my children into servants to bid unto her needs
And my wealth has become to them a worthless means of enjoyment
41. So let not this World and its adornments deceive you.
And look at its (evil) effects in your family and homeland
42. And look at the one who collects the wealth of this Dunya in abundance
Will he depart from this world bearing other than the death shroud and embalmment?
43. Take from the dunya that which suffices you and be contented with that
Even if you were to have naught but good health
44. O you who sow good, you will reap the fruit of your efforts.
O ye who sow evil you will find yourselves overcome with grief
45. O soul of mine, abstain from sinning and attain instead
Deeds which are Beautiful, for which Allah may be merciful towards me
46. O soul of mine, Woe upon you! Turn towards your lord in Repentance, and do that which is good
So that you will be recompensed after your death with that which is delightful
47. Lastly sending prayers upon the Chosen one, Our Sayyid (leader)
48. All praise is unto Allah, May he fill our days and nights with that which is Good, with forgiveness
With Ihsaan and Grace.
Audio:
http://salafs.com/sons/gharib. mp3
1) The stranger is not the stranger to Yemen or Shaam
But the stranger is the stranger to the grave and the coffin
2) Verily the stranger has rights for his absence
Over the residents of the dwellings & homelands.
3) Donýt chase away the outlander in his state of unfamiliarity
For time is also chasing him with hardship & distress
4) My travels are far and my provisions will not suffice me
My strength has weakened and death is calling unto me.
5) I still have sins which I know not of
Allah knows of them; those made in secret & in manifest
6) How merciful has Allah been to me by giving me respite
And I have increased in sins but Allah has always shielded me
7) The hours of my days pass by without regret
No crying, no fear, no sadness
8) I am the one who closes the doors with fatigue
on disobedience, & The Eye of Allah watches over me..
9) O' that which was written in a moment of heedlessness
Oý the sorrow which remains in my heart is burning me.
10) Leave me to bewail myself and weep
and pass the time in sadness and remembrance.
11) Leave off your Blaming of me O You who do so..
If you were but to know my situation you would have excused me..
12) Let me cry out tears that have no ending to them
for there will be no lesson that will set me free
13)It is As though I am with that family, laying..
Upon the mattress with their hands turning me over.
14) And they came to me with a doctor that he may cure me..
But of today I think not that medicine will benefit me..
15) My sufferings increased and death began to pull at me ..
From every vein, without ease or comfort..
16) My soul was then removed from me with a gurgle..
And my saliva became bitter at that point..
17) They then shut my eyes and left meý
after a long moment of despair. they hurried to the purchase of the shroud
18) And he who was dearest to me got up in a hurry..
To summon the person who was to wash me..
19) He said: O' my people we have attained a Washer who is skillful, clever, bright & intelligent..
20)So then one of the men came and removed my clothing..
He undressed me and denuded meý
21) They then placed me on top of a board
And the sound of water above me began to clean me
22)He poured the water on top of me and washed me..
Three times, before calling out to the people for the Shroud..
23) They shrouded me in a sleeveless garment..
And my provisions became the embalmment in which they embalmed me
24. They Bore me towards my journey Out of this World, Oh How Sorrowful!!
Will be this journey for which I have no provisions to take along with me.
25. Upon their shoulders, they carried me, Four
Men, and behind me are those who come to bid me farewell
26.They set me before the mihraab then turned away from me
Behind the Imaam they went and he prayed on me then bade me farewell
27. They prayed over me a prayer consisting of neither Rukooý nor Sujood
Asking that Allah may have Mercy upon me.
28. They lowered me into my grave slowly
And one of them came forward to place me in the Lahd
29 He raised the garment from my face to gaze upon me
And the tears spilt from his eyes awashing me
30 Then he stood, honoring me, firm and resolute
And lined the bricks on my body then left me
31. And he said : Throw the dirt upon him and reap
The great rewards from Ar-Rahmaan, The Most Gracious
32. In the darkness of the grave, no mother is there nor,
Is there an affectionate father, or a brother to comfort me
33. Aloneý.The only inhabitant of the Grave Oh how Sorrowful!!
Am I on parting the world bearing no Deeds to provision me.
34. And a sight which beheld my eye struck terror into me.
From a place of terror it came and startled me..
35. Munkar and Nakeer, what shall I say to them?
The thought of them strikes terror into me, it causes me fear
36. And they made me to sit and put forth their questions
I have none other Than You now O Lord to deliver me!!.
37. So bestow upon me from your Mercy O Lord, How I hope in You!!
For verily I am fettered in my sins, I am confined by them
38. The relatives have divided my wealth amongst them after leaving me.
And my sins are now upon my back, burdening me
39. My wife has taken another husband in my place
And she has appointed him as overseer over my wealth and my home
40. She has made my children into servants to bid unto her needs
And my wealth has become to them a worthless means of enjoyment
41. So let not this World and its adornments deceive you.
And look at its (evil) effects in your family and homeland
42. And look at the one who collects the wealth of this Dunya in abundance
Will he depart from this world bearing other than the death shroud and embalmment?
43. Take from the dunya that which suffices you and be contented with that
Even if you were to have naught but good health
44. O you who sow good, you will reap the fruit of your efforts.
O ye who sow evil you will find yourselves overcome with grief
45. O soul of mine, abstain from sinning and attain instead
Deeds which are Beautiful, for which Allah may be merciful towards me
46. O soul of mine, Woe upon you! Turn towards your lord in Repentance, and do that which is good
So that you will be recompensed after your death with that which is delightful
47. Lastly sending prayers upon the Chosen one, Our Sayyid (leader)
48. All praise is unto Allah, May he fill our days and nights with that which is Good, with forgiveness
With Ihsaan and Grace.
Audio:
http://salafs.com/sons/gharib. mp3
Know, may Allaah have mercy upon you, that it is obligatory on every Muslim, male and female, to learn and act upon the following three matters:
THE FIRST: That Allaah created us and provided sustenance for us, and He did not leave us without a purpose rather He sent Messengers to us. Whoever obeys him will enter Paradise, and whoever rejects and disobeys him will enter the Fire, and the proof is the Saying of the Most High:
'We sent a Messenger to you, O people, as a witness in favour of you or against you on the Day of Resurrection, just as We sent a Messenger to the Pharaoh. But the Pharaoh denied and rejected the Messenger, so We seized him with a severe punishment.' [Soorah al-Muzzammil (73):15-16]
THE SECOND: Allaah is not pleased that anyone should be made a sharer in worship along with Him, neither any angel brought near, nor any prophet sent as a messenger, and the proof is the Saying of Allaah, the Most High,
'And the places of worship are for Allaah alone, so do not invoke anyone along with Allaah.' [Soorah al-Jinn (72):18]
THE THIRD: That whoever is obedient to the Messenger and singles out Allaah with all worship, upon tawheed, then it is not permissible for him to have friendship and alliance with those who oppose Allaah and His Messenger, even if they are those most closely related to him, and the proof is the Saying of Allaah, the Most High:
You will not find a people who believe in Allaah and the Last Day loving those who oppose Allaah and His Messenger; even if they are their fathers, or their sons, or their brothers, or their
kinsfolk. Rather Allaah has decreed true Faith for their hearts, and strengthened them with proof, light and guidance from Him; and He will enter them into the gardens of Paradise beneath whose trees rivers flow, and they will dwell therein forever. Allaah is pleased with them and they with Him. They are the Party of Allaah. Indeed the party of Allaah are the successful.'
[Soorah al-Mujaadilah (58):22]
Know, may Allaah direct you to obedience to Him, that the true and straight Religion, the way of Ibraaheem is that you worship Allaah alone making the Religion purely and solely for Him. This is what Allaah commanded all of the people with, and it was for this that He created them. Allaah, the Most High, says:
'I did not create jinn and mankind except that they should worship Me.' [Soorah adh-Dhaariyaat (51):56]
And the meaning of worship ('ibaadah) here is to single Allaah out with all worship (tawheed). And the greatest of all that Allaah has commanded is tawheed which is to single out Allaah with all worship. The most serious thing that He forbade is shirk, which is to invoke others besides Him, along with Him. The proof is His Saying, the Most High:
'Worship Allaah alone, making all worship purely for Him, and do not associate anything in worship along with Him.' [Soorah an-Nisaa (4):36]
So if it said to you, 'What are the three principles which a person must know?' then say, 'The servants knowledge of His Lord and His Religion (Deen), and his Prophet Muhammad (sal-Allaahu 'alayhe wa sallam).
THE FIRST: That Allaah created us and provided sustenance for us, and He did not leave us without a purpose rather He sent Messengers to us. Whoever obeys him will enter Paradise, and whoever rejects and disobeys him will enter the Fire, and the proof is the Saying of the Most High:
'We sent a Messenger to you, O people, as a witness in favour of you or against you on the Day of Resurrection, just as We sent a Messenger to the Pharaoh. But the Pharaoh denied and rejected the Messenger, so We seized him with a severe punishment.' [Soorah al-Muzzammil (73):15-16]
THE SECOND: Allaah is not pleased that anyone should be made a sharer in worship along with Him, neither any angel brought near, nor any prophet sent as a messenger, and the proof is the Saying of Allaah, the Most High,
'And the places of worship are for Allaah alone, so do not invoke anyone along with Allaah.' [Soorah al-Jinn (72):18]
THE THIRD: That whoever is obedient to the Messenger and singles out Allaah with all worship, upon tawheed, then it is not permissible for him to have friendship and alliance with those who oppose Allaah and His Messenger, even if they are those most closely related to him, and the proof is the Saying of Allaah, the Most High:
You will not find a people who believe in Allaah and the Last Day loving those who oppose Allaah and His Messenger; even if they are their fathers, or their sons, or their brothers, or their
kinsfolk. Rather Allaah has decreed true Faith for their hearts, and strengthened them with proof, light and guidance from Him; and He will enter them into the gardens of Paradise beneath whose trees rivers flow, and they will dwell therein forever. Allaah is pleased with them and they with Him. They are the Party of Allaah. Indeed the party of Allaah are the successful.'
[Soorah al-Mujaadilah (58):22]
Know, may Allaah direct you to obedience to Him, that the true and straight Religion, the way of Ibraaheem is that you worship Allaah alone making the Religion purely and solely for Him. This is what Allaah commanded all of the people with, and it was for this that He created them. Allaah, the Most High, says:
'I did not create jinn and mankind except that they should worship Me.' [Soorah adh-Dhaariyaat (51):56]
And the meaning of worship ('ibaadah) here is to single Allaah out with all worship (tawheed). And the greatest of all that Allaah has commanded is tawheed which is to single out Allaah with all worship. The most serious thing that He forbade is shirk, which is to invoke others besides Him, along with Him. The proof is His Saying, the Most High:
'Worship Allaah alone, making all worship purely for Him, and do not associate anything in worship along with Him.' [Soorah an-Nisaa (4):36]
So if it said to you, 'What are the three principles which a person must know?' then say, 'The servants knowledge of His Lord and His Religion (Deen), and his Prophet Muhammad (sal-Allaahu 'alayhe wa sallam).
Wednesday 8 October 2008
Mujaahids Love to Wife
DEDICATED TO MY PRINCESS:
I Never Left You...
You never complained when you knew we would have nothing. You were contempt on having what little you needed.
Where others would have left or moaned you never once let out a sigh. You understood what was written was what we would eat.
I never once complained about what was put in front of me as I knew it was your hands that brought it to me.
When I had nothing I had you. We smiled as we saw the destruction around us knowing that these people were not true.
You never felt sympathy towards the enemy. You put your trust in your Rubb and in turn you followed me. Never did I have to wonder about you as my secrets my honour and my Deen were safe with you.
It's the little things that make the person and you would have easily have kept me going for a lifetime.
I loved your jealousy. I loved to tease you with the thought of others just so I could know how dear I was to you.
The way you would look at me with fire in your eyes showed me that I was the only one for you. You stole my heart and hide it away. You know your place it's by my side.
What chance did shaytan have when you would ensure that fajr was the easiest of the salahs. I loved that you would forsake me in an instant to fast a voluntary fast. I loved that the Haq was dearer to you then my life and those of our jewels
Watching you makes me laugh as I wonder if my heart will ever want another as I watch you feed my child, as you lift her out of the bath, as you wipe her little nose and the face she pulls. You will never find a diamond in the hands of the poor in the same way our diamond deserves to be carried in your hands. We could have it all my love but who sells Paradise for an hour of passing pleasure? Not us.
I chose you Umm Muthana as I know our fruits are safe with you.
Never would I have to worry about where the loyalties of my babies are. They will love what we love they will love Allah Most Glorified Most High, they will Love the Prophets and the best of Companions, They will love those who they have never met but will long to meet. They will love those better then us. They will live to honour one statement. Others will fall under the weight of La illiha illiha but not them. Their hearts will beat it, their words testify to it and their hands carry it.
I told you once that only 2 things will have me. You and death. My life was with you but now I must marry again. I must marry what was promised to me the moment I was born. I must marry my fate and in turn I must marry death. After death will come reckoning and if I stand with the best of creation I will with the permission of Allah Lord of the Heavens and the Earth I will beg for you. None was worthy to stand next to me in this life so why is it I should desire another in the next?
I Never Left You...
You never complained when you knew we would have nothing. You were contempt on having what little you needed.
Where others would have left or moaned you never once let out a sigh. You understood what was written was what we would eat.
I never once complained about what was put in front of me as I knew it was your hands that brought it to me.
When I had nothing I had you. We smiled as we saw the destruction around us knowing that these people were not true.
You never felt sympathy towards the enemy. You put your trust in your Rubb and in turn you followed me. Never did I have to wonder about you as my secrets my honour and my Deen were safe with you.
It's the little things that make the person and you would have easily have kept me going for a lifetime.
I loved your jealousy. I loved to tease you with the thought of others just so I could know how dear I was to you.
The way you would look at me with fire in your eyes showed me that I was the only one for you. You stole my heart and hide it away. You know your place it's by my side.
What chance did shaytan have when you would ensure that fajr was the easiest of the salahs. I loved that you would forsake me in an instant to fast a voluntary fast. I loved that the Haq was dearer to you then my life and those of our jewels
Watching you makes me laugh as I wonder if my heart will ever want another as I watch you feed my child, as you lift her out of the bath, as you wipe her little nose and the face she pulls. You will never find a diamond in the hands of the poor in the same way our diamond deserves to be carried in your hands. We could have it all my love but who sells Paradise for an hour of passing pleasure? Not us.
I chose you Umm Muthana as I know our fruits are safe with you.
Never would I have to worry about where the loyalties of my babies are. They will love what we love they will love Allah Most Glorified Most High, they will Love the Prophets and the best of Companions, They will love those who they have never met but will long to meet. They will love those better then us. They will live to honour one statement. Others will fall under the weight of La illiha illiha but not them. Their hearts will beat it, their words testify to it and their hands carry it.
I told you once that only 2 things will have me. You and death. My life was with you but now I must marry again. I must marry what was promised to me the moment I was born. I must marry my fate and in turn I must marry death. After death will come reckoning and if I stand with the best of creation I will with the permission of Allah Lord of the Heavens and the Earth I will beg for you. None was worthy to stand next to me in this life so why is it I should desire another in the next?
"Appreciation"
As I got up this morning
U watched me and hoped I'd talk to U
Even if it was just a few words
Askin' your opinion,
Thankin' U for something good that happened, Lord
But U noticed I was too busy
Tryin' to find the right clothes matchin' with the right shoes and I
Ran around the house getting ready
U knew there would be minutes to stop and say hello
But I still I were too busy
And at one point I had to wait doing nuttin'
Then U saw me spring to my feet
Thought I wanted to talk
But I ran to the phone
Called a friend... Wassup!
Ok now it's time for us to talk
So I find and empty room but hesitation is in my heart
A look down the hall ...nobody there so I close the door
Take of my new jacket? Man I can't put this on the floor
I'm a have this conversation standin' or my jeans will get dirty
Better yet I'm a sit on this chair right here 'cause I feel a bit lazy
Almost forgot to pull the curtains so no one can look in
And just when I'm about to utter U some words
Someone steps in
Embarrassed by the moment
I jump up and come up with some stupid excuse
Like I was looking for something
All while U were watchin' me patiently
Ready to give more chances
With the hope
That eventually at some point I will speak to U
U give me so much
U wait all day for a nod
A prayer or a thought
A thankful part of my heart
To all my moros back home
All day workin' hard
Struggling all week
Every dawn standing tall
I know U noticed that before lunch I looked around
I felt embarrassed to talk to U
That is why I didn't bow my head
Glanced 3 or 4 tables over, saw some of my friends talking to U
But I did not, there is still more time left
Hope that I will talk to U yet, but I
Went home and seemed as if I had lots of things to do
After that what is on TV
Suddenly I felt too tired to talk to U
Fell asleep in no time without a thought for U
I know it's hard to have a one sided conversation
Well give me some days to try again and again and again
Pasé por enfrente de tu casa esta mañana muy temprano
No me dio ni por llamarte, saludarte lo cual es muy extraño
Ahora que la luz está apagada estoy pensando
Si sólo cuando yo lo necesito conversamos
O si sólo cuando temo me haces falta
A cada instante tu retrato está en mi espalda
Me equivoco en muchas de cosas
Y defectos tengo más de cien
Estoy luchando, tú lo sabes bien
[Translation]
I came by your house very early this morning
I didn't stop to call you or say hi, and that's quite strange
Now that the lights are out, I'm thinking
If we only talk when I need it
Or if I only miss you when I'm afraid
I always carry you on my bag
Any moment you're out of my sight
I make mistakes in so many ways and
Faults, I have more than 100
I'm Struggling, you know I am
Appreciatin' is something I be forgettin'
Every second, 24/7, I'm a forgetful servant, I gotta be prayin' though
Appreciatin', when suffering, calamities call,
My soul be hospitalized and all gonna be alright
To all my moros back home
All day workin' hard
Struggling all week
Every dawn standing tall
To all my moros sheddin' tears
Still greet with warm smiles
Patiently throughout the years
Give praise to the most high
To all my moros back home
All day workin' hard
Struggling all week
Every dawn standing tall
To all my moros sheddin' tears
Still greet with warm smiles
Patiently throughout the years
Give praise to the most high
outlandish
U watched me and hoped I'd talk to U
Even if it was just a few words
Askin' your opinion,
Thankin' U for something good that happened, Lord
But U noticed I was too busy
Tryin' to find the right clothes matchin' with the right shoes and I
Ran around the house getting ready
U knew there would be minutes to stop and say hello
But I still I were too busy
And at one point I had to wait doing nuttin'
Then U saw me spring to my feet
Thought I wanted to talk
But I ran to the phone
Called a friend... Wassup!
Ok now it's time for us to talk
So I find and empty room but hesitation is in my heart
A look down the hall ...nobody there so I close the door
Take of my new jacket? Man I can't put this on the floor
I'm a have this conversation standin' or my jeans will get dirty
Better yet I'm a sit on this chair right here 'cause I feel a bit lazy
Almost forgot to pull the curtains so no one can look in
And just when I'm about to utter U some words
Someone steps in
Embarrassed by the moment
I jump up and come up with some stupid excuse
Like I was looking for something
All while U were watchin' me patiently
Ready to give more chances
With the hope
That eventually at some point I will speak to U
U give me so much
U wait all day for a nod
A prayer or a thought
A thankful part of my heart
To all my moros back home
All day workin' hard
Struggling all week
Every dawn standing tall
I know U noticed that before lunch I looked around
I felt embarrassed to talk to U
That is why I didn't bow my head
Glanced 3 or 4 tables over, saw some of my friends talking to U
But I did not, there is still more time left
Hope that I will talk to U yet, but I
Went home and seemed as if I had lots of things to do
After that what is on TV
Suddenly I felt too tired to talk to U
Fell asleep in no time without a thought for U
I know it's hard to have a one sided conversation
Well give me some days to try again and again and again
Pasé por enfrente de tu casa esta mañana muy temprano
No me dio ni por llamarte, saludarte lo cual es muy extraño
Ahora que la luz está apagada estoy pensando
Si sólo cuando yo lo necesito conversamos
O si sólo cuando temo me haces falta
A cada instante tu retrato está en mi espalda
Me equivoco en muchas de cosas
Y defectos tengo más de cien
Estoy luchando, tú lo sabes bien
[Translation]
I came by your house very early this morning
I didn't stop to call you or say hi, and that's quite strange
Now that the lights are out, I'm thinking
If we only talk when I need it
Or if I only miss you when I'm afraid
I always carry you on my bag
Any moment you're out of my sight
I make mistakes in so many ways and
Faults, I have more than 100
I'm Struggling, you know I am
Appreciatin' is something I be forgettin'
Every second, 24/7, I'm a forgetful servant, I gotta be prayin' though
Appreciatin', when suffering, calamities call,
My soul be hospitalized and all gonna be alright
To all my moros back home
All day workin' hard
Struggling all week
Every dawn standing tall
To all my moros sheddin' tears
Still greet with warm smiles
Patiently throughout the years
Give praise to the most high
To all my moros back home
All day workin' hard
Struggling all week
Every dawn standing tall
To all my moros sheddin' tears
Still greet with warm smiles
Patiently throughout the years
Give praise to the most high
outlandish
"Any Given Time"
Mmm any given time He'll be there
I don't really have to say no more
Mmm any given time He's right here
Embedded in my living soul - oh for sure
Oh any given time I see
The beauty that has always been
In any given time
I swear by The Lord of the moon split in 2
5 o'clock in the morning, I be calling You
I'm totally lost with out Your light
I'm finding my self on the strive all the time
Not a single day goes by
I'm out to fight the devil but never fought myself
Read a thousand books but never read myself
My souls starving it needs to be fed lord I need your help
Hell with the devil my biggest enemy's myself
It makes me wonder am I doing this for the right reasons
I mean the money the fame and game all sounds appealing
Instead of entertaining I prefer to enlighten
But then again who am I to be in a position
To represent a whole generation of kids and to make them believe
When till this day I still struggle to uphold my deen
I read a 100 God is great in less then a minute
And though my tongue is fast like twista
My hearts not in it
Mmm any given time He'll be there
I don't really have to say no more
Mmm any given time He's right here
Embedded in my living soul - oh for sure
Oh any given time I see
The beauty that has always been
In any given time
By the one in whose hands my soul is there is no match
To think a spider couldn't? weave a curtain just like that (break)
I wouldn't be here without Your light
I'm finding my self on the strive all the time
Not a single day goes by
Sí que tengo fervor, devoción para dar mi granito de arena
Y mi aspiración mantenerla serena
Yo Tengo buen criterio aunque a veces esta difuso
Yo Tengo mi firmeza de la cual a veces abuso
Yo trato de ser justo, me sobra lealtad
Coraje valentía, me falta sobriedad
Diferentes situaciónes,diferentes actitudes
Afectan mi progreso y todas mis virtudes
[Translation]
Sure I have fervour to give my grain of sand
And my aspirations keep them serene
My perception is sound even though it sometimes gets fuzzy
I have my resolution even though I sometimes abuse it
I try to be righteous, I abound in devotion
Courageous irascibility, I lack moderation
Different situations, different attitudes
Hamper my development and all of my virtues
Mmm any given time He'll be there
I don't really have to say no more
Mmm any given time He's right here
Embedded in my living soul - oh for sure
Oh any given time I see
The beauty that has always been
In any given time
Mercy with out boasting
Gifts with out terms
Goodness with out anger
Forgive with out reason
Any given time
I do my best to strive
In Your name I rise
The apple of my eye
Even when I'm not alone
You are closer than the veins in my neck
Even when I'm all alone
Even when I'm in sleep
You are closer than the veins in my neck
Even when I'm in it so deep
Even when I'm all gone
You are closer than the veins in my neck
Even as I'm singin' this song
Even when I'm on a high
You are closer than the veins in my neck
Even when I try to touch the sky
Mmm any given time He'll be there
I don't really have to say no more
Mmm any given time He's right here
Embedded in my living soul - oh for sure
Oh any given time I see
The beauty that has always been
In any given time
outlandish
I don't really have to say no more
Mmm any given time He's right here
Embedded in my living soul - oh for sure
Oh any given time I see
The beauty that has always been
In any given time
I swear by The Lord of the moon split in 2
5 o'clock in the morning, I be calling You
I'm totally lost with out Your light
I'm finding my self on the strive all the time
Not a single day goes by
I'm out to fight the devil but never fought myself
Read a thousand books but never read myself
My souls starving it needs to be fed lord I need your help
Hell with the devil my biggest enemy's myself
It makes me wonder am I doing this for the right reasons
I mean the money the fame and game all sounds appealing
Instead of entertaining I prefer to enlighten
But then again who am I to be in a position
To represent a whole generation of kids and to make them believe
When till this day I still struggle to uphold my deen
I read a 100 God is great in less then a minute
And though my tongue is fast like twista
My hearts not in it
Mmm any given time He'll be there
I don't really have to say no more
Mmm any given time He's right here
Embedded in my living soul - oh for sure
Oh any given time I see
The beauty that has always been
In any given time
By the one in whose hands my soul is there is no match
To think a spider couldn't? weave a curtain just like that (break)
I wouldn't be here without Your light
I'm finding my self on the strive all the time
Not a single day goes by
Sí que tengo fervor, devoción para dar mi granito de arena
Y mi aspiración mantenerla serena
Yo Tengo buen criterio aunque a veces esta difuso
Yo Tengo mi firmeza de la cual a veces abuso
Yo trato de ser justo, me sobra lealtad
Coraje valentía, me falta sobriedad
Diferentes situaciónes,diferentes actitudes
Afectan mi progreso y todas mis virtudes
[Translation]
Sure I have fervour to give my grain of sand
And my aspirations keep them serene
My perception is sound even though it sometimes gets fuzzy
I have my resolution even though I sometimes abuse it
I try to be righteous, I abound in devotion
Courageous irascibility, I lack moderation
Different situations, different attitudes
Hamper my development and all of my virtues
Mmm any given time He'll be there
I don't really have to say no more
Mmm any given time He's right here
Embedded in my living soul - oh for sure
Oh any given time I see
The beauty that has always been
In any given time
Mercy with out boasting
Gifts with out terms
Goodness with out anger
Forgive with out reason
Any given time
I do my best to strive
In Your name I rise
The apple of my eye
Even when I'm not alone
You are closer than the veins in my neck
Even when I'm all alone
Even when I'm in sleep
You are closer than the veins in my neck
Even when I'm in it so deep
Even when I'm all gone
You are closer than the veins in my neck
Even as I'm singin' this song
Even when I'm on a high
You are closer than the veins in my neck
Even when I try to touch the sky
Mmm any given time He'll be there
I don't really have to say no more
Mmm any given time He's right here
Embedded in my living soul - oh for sure
Oh any given time I see
The beauty that has always been
In any given time
outlandish
Sunday 5 October 2008
Imam Ibn al-Qayyim :“The sign of (a humble heart) is that a person prostrates to his Lord out of respect and humility, and never raises his head until he meets Him. The arrogant heart, on the other hand, is one that is content with its arrogance and raises itself up like an elevated portion of land in which water never settles.”
Friday 3 October 2008
We supplicate to Allaah but He does not respond to (our invocations)
Ibraheem Ibn Adham was approached by a group of people. They askedhim about the Saying of Allaah the Most High:”Call upon your Lord and He will answer you.”[Ghaafir:60]
They said: “We supplicate to Allaah but He does not respond to (our invocations) .” [1]
Ibraheem Ibn Adham replied: You know Allaah but yet you do not obey Him.You recite the Quraan but you do not act upon it. You know about the shaytaan (devil) but you agree with him.You claim that you love the Messenger of Allaah but you abandon his sunnah. You claim that you love (to enter) paradise but you do not act for it.You claim that you fear the hell fire but you fail to abstain from disobedience. You say that death is truly (approaching) but you do not prepare for it.You are preoccupied with other people’s faults but you do not analyse your own. You eat the sustenance that Allaah provides (you with) but you show no thanks.You bury your dead but you do not contemplate over that. [2]
They said: “We supplicate to Allaah but He does not respond to (our invocations) .” [1]
Ibraheem Ibn Adham replied: You know Allaah but yet you do not obey Him.You recite the Quraan but you do not act upon it. You know about the shaytaan (devil) but you agree with him.You claim that you love the Messenger of Allaah but you abandon his sunnah. You claim that you love (to enter) paradise but you do not act for it.You claim that you fear the hell fire but you fail to abstain from disobedience. You say that death is truly (approaching) but you do not prepare for it.You are preoccupied with other people’s faults but you do not analyse your own. You eat the sustenance that Allaah provides (you with) but you show no thanks.You bury your dead but you do not contemplate over that. [2]
Thursday 25 September 2008
The Backbiting of the Heart
{This is a chapter from Al-Imaam An-Nawawi's book Al-Athkaar, on how the heart is just as accountable for evil thoughts about someone as the tongue is for evil speech. We ask Allaah for safety and deliverance}
Know that having evil thoughts about someone is forbidden just as evil speech [is]. So just as it is forbidden for you to speak to others about the faults of someone, it is also forbidden for you to speak to yourself about that and to hold negative thoughts of him. Allah says:
"O you who believe, avoid much (types) of suspicion. Verily some (forms) of suspicion is a sin." [al-Hujuraat : 12]
And Abu Hurairah, radi Allahu 'anhu, reported that Allah's Messenger, sallallahu alayhi wa sallam, said: "Beware of suspicion, for indeed suspicion is the most untruthful form of speech."
And the ahadeeth with the meaning of what I have mentioned are many. And the meaning of this [the backbiting of the heart] is the heart concluding and judging someone with negative thoughts. But as for passing thoughts and one's talking to himself, if these thoughts do not remain established and continuous, then he is excused, according to the consensus of the scholars, because he has no choice in this happening, and he has no means of disassociation from them. This is the understanding of what has been estabilished in the authentic texts, as the Prophet said, "Indeed, Allaah has permitted for my Ummah that which their souls whisper to them, so long as they do not speak it out (audibly) or act upon it."
The scholars said, "This refers to the thoughts that do not establish themselves." And they said, "This is regardless of whether this thought consists of backbiting or kufr or otherwise. So if kufr crosses someone's mind, but it is only a thought, without the intent of acting upon it, and he then dismisses this thought immediately, he is not a kaafir, and there is no sin on him."
We have stated in the chapter on Waswasa the authentic hadeeth in which the Companions said: "'O Messenger of Allaah! Some of us find things in our thoughts that are too tremendous to speak of .' So he, salallahu alayhi wa sallam, said, 'That is the confirmation of Faith.'", and others besides that we mentioned there that have the same meaning.
And the reason what we previously mentioned is excused is the impossibility of averting [these kinds of thoughts]. Rather, it is possible to avoid having these thoughts continuously, and this is why the heart's persistence and fastening itself to these thoughts is forbidden [and not the thoughts themselves].
And whenever these thoughts of backbiting or other sins present themselves to you, it is obligatory on you to repel them by turning away from them and mentioning explanations that will distract from what seems apparent.
Abu Haamid al-Ghazaalee said in al-Ihyaa', "Should evil thoughts affect your heart, then these are from the whisperings of Shaytaan, which he casts within you. So you must disavow them because Shaytaan is indeed the most evil of evildoers. And Allah has stated:
'If a wicked person (i.e. faasiq) comes to you with news, then verify it, lest you harm people without realizing it (i.e. out of ignorance) and afterwards you become regretful for what you've done .' [al-Hujuraat : 6].
Thus, it is not permissible for you to believe Iblees. And if there were an presumption that points to evil, and the opposite is possible, then holding negative thoughts is not permissible.
And among the signs of evil thoughts about someone is that your heart changes towards him from the way it used to be, and that you flee from him and find him burdensome. And that you slacken in your consideration towards him, in your hospitality to him, and in your worry when he commits bad deeds. And indeed Shaytaan comes close the heart with the smallest trace of the faults of the people, and he makes you think that [these thoughts] occur due to your sharpness, intelligence and quick alertness, and that the believer sees with the light of Allah [i.e. Allah has led him to this and not Iblees]. But this person is, in actuality, speaking with the deceptions of Shaytaan and his injustice.
And if a just person informs you of [negative things about another Muslim], then neither believe him nor disclaim him, in order that you will not have negative thoughts about either of them.
Whenever some evil thoughts about another Muslim cross your mind, then increase in your consideration towards him and kindness to him, as this will enrage Shaytaan and repel him from you so that he will not cast within you such thoughts out of his fear that you will instead preoccupy yourself with supplication for that person.
And whenever you come to know of a fault in a Muslim based on undoubtable proof, then advise him in secret and do not let Shaytaan deceive you and invite you to backbite about him. And if you admonish him, then do not admonish him while you are happy with your knowledge of his deficiency, so he looks at you with the eyes of esteem and you look at him with belittlement. Rather, intend to free him from sin while you are saddened, just as you are saddened over yourself if a deficiency enters into you. And it is necessary that his abandonment of that deficiency without your admonishment be more beloved to you than his abandoning it after your admonishment. "
Know that having evil thoughts about someone is forbidden just as evil speech [is]. So just as it is forbidden for you to speak to others about the faults of someone, it is also forbidden for you to speak to yourself about that and to hold negative thoughts of him. Allah says:
"O you who believe, avoid much (types) of suspicion. Verily some (forms) of suspicion is a sin." [al-Hujuraat : 12]
And Abu Hurairah, radi Allahu 'anhu, reported that Allah's Messenger, sallallahu alayhi wa sallam, said: "Beware of suspicion, for indeed suspicion is the most untruthful form of speech."
And the ahadeeth with the meaning of what I have mentioned are many. And the meaning of this [the backbiting of the heart] is the heart concluding and judging someone with negative thoughts. But as for passing thoughts and one's talking to himself, if these thoughts do not remain established and continuous, then he is excused, according to the consensus of the scholars, because he has no choice in this happening, and he has no means of disassociation from them. This is the understanding of what has been estabilished in the authentic texts, as the Prophet said, "Indeed, Allaah has permitted for my Ummah that which their souls whisper to them, so long as they do not speak it out (audibly) or act upon it."
The scholars said, "This refers to the thoughts that do not establish themselves." And they said, "This is regardless of whether this thought consists of backbiting or kufr or otherwise. So if kufr crosses someone's mind, but it is only a thought, without the intent of acting upon it, and he then dismisses this thought immediately, he is not a kaafir, and there is no sin on him."
We have stated in the chapter on Waswasa the authentic hadeeth in which the Companions said: "'O Messenger of Allaah! Some of us find things in our thoughts that are too tremendous to speak of .' So he, salallahu alayhi wa sallam, said, 'That is the confirmation of Faith.'", and others besides that we mentioned there that have the same meaning.
And the reason what we previously mentioned is excused is the impossibility of averting [these kinds of thoughts]. Rather, it is possible to avoid having these thoughts continuously, and this is why the heart's persistence and fastening itself to these thoughts is forbidden [and not the thoughts themselves].
And whenever these thoughts of backbiting or other sins present themselves to you, it is obligatory on you to repel them by turning away from them and mentioning explanations that will distract from what seems apparent.
Abu Haamid al-Ghazaalee said in al-Ihyaa', "Should evil thoughts affect your heart, then these are from the whisperings of Shaytaan, which he casts within you. So you must disavow them because Shaytaan is indeed the most evil of evildoers. And Allah has stated:
'If a wicked person (i.e. faasiq) comes to you with news, then verify it, lest you harm people without realizing it (i.e. out of ignorance) and afterwards you become regretful for what you've done .' [al-Hujuraat : 6].
Thus, it is not permissible for you to believe Iblees. And if there were an presumption that points to evil, and the opposite is possible, then holding negative thoughts is not permissible.
And among the signs of evil thoughts about someone is that your heart changes towards him from the way it used to be, and that you flee from him and find him burdensome. And that you slacken in your consideration towards him, in your hospitality to him, and in your worry when he commits bad deeds. And indeed Shaytaan comes close the heart with the smallest trace of the faults of the people, and he makes you think that [these thoughts] occur due to your sharpness, intelligence and quick alertness, and that the believer sees with the light of Allah [i.e. Allah has led him to this and not Iblees]. But this person is, in actuality, speaking with the deceptions of Shaytaan and his injustice.
And if a just person informs you of [negative things about another Muslim], then neither believe him nor disclaim him, in order that you will not have negative thoughts about either of them.
Whenever some evil thoughts about another Muslim cross your mind, then increase in your consideration towards him and kindness to him, as this will enrage Shaytaan and repel him from you so that he will not cast within you such thoughts out of his fear that you will instead preoccupy yourself with supplication for that person.
And whenever you come to know of a fault in a Muslim based on undoubtable proof, then advise him in secret and do not let Shaytaan deceive you and invite you to backbite about him. And if you admonish him, then do not admonish him while you are happy with your knowledge of his deficiency, so he looks at you with the eyes of esteem and you look at him with belittlement. Rather, intend to free him from sin while you are saddened, just as you are saddened over yourself if a deficiency enters into you. And it is necessary that his abandonment of that deficiency without your admonishment be more beloved to you than his abandoning it after your admonishment. "
Wednesday 24 September 2008
The believer is not stung from the same hole twice
The Prophet Muhammad said: "lâ yuldighu-l mu'minû min juhrin marratayn," meaning, "The believer is not stung from (the same) hole twice".
Ibn Hajar al-`Asqalânî, who is the leading authority on the interpretation of Bukhârî's Sahîh, says the following:
"This is presented in the form of a statement. Al-Khatâbî has said: This is a statement in its wording, but a command in its meaning. It means that the believer is resolutely aware, he/she is not taken to apathy (in learning his/her lesson), nor is he/she deceived time and time again. Thus, this is an order in religious matters as well as worldly matters.."
Then he gives this Hadîth two possible interpretations, one stronger than the other. Regarding the strong interpretation he renders the opinion of Abu `Ubayd:
"This is a warning against apathy, and an indication that intelligence must be implemented. Abû `Ubayd has said: It is not possible for the (true) believer to be afflicted from something only for him/her to return to it."
affliction suffered ,intelligence is used, never will return. Alhamdulillah Allah always protects.
Ibn Hajar al-`Asqalânî, who is the leading authority on the interpretation of Bukhârî's Sahîh, says the following:
"This is presented in the form of a statement. Al-Khatâbî has said: This is a statement in its wording, but a command in its meaning. It means that the believer is resolutely aware, he/she is not taken to apathy (in learning his/her lesson), nor is he/she deceived time and time again. Thus, this is an order in religious matters as well as worldly matters.."
Then he gives this Hadîth two possible interpretations, one stronger than the other. Regarding the strong interpretation he renders the opinion of Abu `Ubayd:
"This is a warning against apathy, and an indication that intelligence must be implemented. Abû `Ubayd has said: It is not possible for the (true) believer to be afflicted from something only for him/her to return to it."
affliction suffered ,intelligence is used, never will return. Alhamdulillah Allah always protects.
Thursday 18 September 2008
The Effects of Sins
The Effects of Sins
Author: Ibn al-Qayyim
Source: Al-Jawab al-Kaafi
——————————————————————————–
ONE. The Prevention of Knowledge: Knowledge is a light which Allaah throws into the heart and disobedience extinguishes this light.
Imaam Shaafi’ee said:
I complained to Wakee’ about the weakness of my memory
So he ordered me to abandon disobedience
And informed me that the knowledge is light
And that the light of Allaah is not given to the disobedient
TWO. The Prevention of Sustenance: Just as Taqwaa brings about sustenance, the abandonment of Taqwaa causes poverty. There is nothing which can bring about sustenance like the abandonment of disobedience
THREE. The prevention of obedience (to Allaah). If there was no other punishment for sin other than that it prevents one from obedience to Allaah then this would be sufficient.
FOUR. Disobedience weakens the heart and the body. Its weakening the heart is something which is clear. Disobedience does not stop weakening it until the life of the heart ceases completely.
FIVE. Disobedience reduces the lifespan and destroys any blessings. Just as righteousness increases the lifespan, sinning reduces it.
SIX. Disobedience sows its own seeds and gives birth to itself until separating from it and coming out of it becomes difficult for the servant.
SEVEN. Sins weaken the hearts will and resolve so that the desire for disobedience becomes strong and the desire to repent becomes weak bit by bit until the desire to repent is removed from the heart completely.
EIGHT. Every type of disobedience is a legacy of a nation from among the nations which Allaah Azzawajall destroyed. Sodomy is a legacy of the People of Lot, taking more than one’s due right and giving what is less is a legacy of the People of Shu’ayb, seeking greatness in the land and causing corruption is a legacy of the People of Pharoah and pride/arrogance and tyranny is a legacy of the People of Hud. So the disobedient one is wearing the gown of some of these nations who were the enemies of Allaah.
NINE. Disobedience is a cause of the servant being held in contempt by his Lord. Al-Hasan al-Basree (rh) said: They became contemptible in (His sight) so they disobeyed Him. If they were honourable (in His sight) He would have protected them. Allah the Exalted said:
And whomsoever Allaah lowers (humiliates) there is none to give honour. [Hajj 22:18]
TEN. The ill-effects of the sinner fall upon those besides him and also the animals as a result of which they are touched by harm.
ELEVEN. The servant continues to commit sins until they become very easy for him and seem insignificant in his heart and this is a sign of destruction. Every time a sin becomes insignificant in the sight of the servant it becomes great in the sight of Allaah.
Ibn Mas’ood (ra) said: Indeed, the believer sees his sins as if he was standing at the foot of a mountain fearing that it will fall upon him and the sinner sees his sins like a fly which passes by his nose so he tries to remove it by waving his hand around. [Bukhaaree]
TWELVE. Disobedience inherits humiliation and lowliness. Honour, all of it, lies in the obedience of Allaah. Abdullaah ibn al-Mubaarak said:
I have seen sins kill the hearts
And humiliation is inherited by their continuity
The abandonment of sins gives life to the hearts
And the prevention of your soul is better for it
THIRTEEN. Disobedience corrupts the intellect. The intellect has light and disobedience extinguishes this light. When the light of the intellect is extinguished it becomes weak and deficient.
FOURTEEN. When disobedience increases, the servant’s heart becomes sealed so that he becomes of those who are heedless. The Exalted said:
But no! A stain has been left on their hearts on account of what they used to earn (i.e. their actions) [Mutaffifeen 83:14]
FIFTEEN. Sins cause the various types of corruption to occur in the land. Corruption of the waters, the air, the plants, the fruits and the dwelling places. The Exalted said:
Mischief has appeared on the land and the sea on account of what the hands of men have earned; that He may give them a taste of some of (the actions) they have done, in order that they may return. [Rum 30:41]
SIXTEEN. The disappearance of modesty which is the essence of the life of the heart and is the basis of every good. Its disappearance is the disappearance of all that is good. It is authentic from the Messenger (sallallaahu alayhi wasallam) that he said: Modesty is goodness, all of it [Bukhaaree and Muslim] A Poet said:
And by Allaah, there is no good in life Or in the world when modesty goes
SEVENTEEN. Sins weaken and reduce themagnification of Allaah, the Mighty in the heart ofthe servant
EIGHTEEN. Sins are the cause of Allaah forgetting His servant, abandoning him and leaving him to fend for himself with his soul and his shaytaan and in this is the destruction from which no deliverance can be hoped for.
NINETEEN. Sins remove the servant from the realm of Ihsaan (doing good) and he is prevented from (obtaining) the reward of those who do good. When Ihsaan fills the heart it prevents it from disobedience.
TWENTY. Disobedience causes the favours (of Allaah) to cease and make His revenge lawful. No blessing ceases to reach a servant except due to a sin and no retribution is made lawful upon him except due to a sin. Alee (ra) said: No trial has descended except due to a sin and it (the trial) is not repelled except by repentance. Allaah the Exalted said:
Whatever misfortune afflicts you then it is due to what your hands have earned and (yet) He pardons many [Shura 42:30]
And the Exalted also said:
That is because never will Allaah change the favour He has bestowed on a people until they change what is with themselves [Anfaal 8:53]
Author: Ibn al-Qayyim
Source: Al-Jawab al-Kaafi
——————————————————————————–
ONE. The Prevention of Knowledge: Knowledge is a light which Allaah throws into the heart and disobedience extinguishes this light.
Imaam Shaafi’ee said:
I complained to Wakee’ about the weakness of my memory
So he ordered me to abandon disobedience
And informed me that the knowledge is light
And that the light of Allaah is not given to the disobedient
TWO. The Prevention of Sustenance: Just as Taqwaa brings about sustenance, the abandonment of Taqwaa causes poverty. There is nothing which can bring about sustenance like the abandonment of disobedience
THREE. The prevention of obedience (to Allaah). If there was no other punishment for sin other than that it prevents one from obedience to Allaah then this would be sufficient.
FOUR. Disobedience weakens the heart and the body. Its weakening the heart is something which is clear. Disobedience does not stop weakening it until the life of the heart ceases completely.
FIVE. Disobedience reduces the lifespan and destroys any blessings. Just as righteousness increases the lifespan, sinning reduces it.
SIX. Disobedience sows its own seeds and gives birth to itself until separating from it and coming out of it becomes difficult for the servant.
SEVEN. Sins weaken the hearts will and resolve so that the desire for disobedience becomes strong and the desire to repent becomes weak bit by bit until the desire to repent is removed from the heart completely.
EIGHT. Every type of disobedience is a legacy of a nation from among the nations which Allaah Azzawajall destroyed. Sodomy is a legacy of the People of Lot, taking more than one’s due right and giving what is less is a legacy of the People of Shu’ayb, seeking greatness in the land and causing corruption is a legacy of the People of Pharoah and pride/arrogance and tyranny is a legacy of the People of Hud. So the disobedient one is wearing the gown of some of these nations who were the enemies of Allaah.
NINE. Disobedience is a cause of the servant being held in contempt by his Lord. Al-Hasan al-Basree (rh) said: They became contemptible in (His sight) so they disobeyed Him. If they were honourable (in His sight) He would have protected them. Allah the Exalted said:
And whomsoever Allaah lowers (humiliates) there is none to give honour. [Hajj 22:18]
TEN. The ill-effects of the sinner fall upon those besides him and also the animals as a result of which they are touched by harm.
ELEVEN. The servant continues to commit sins until they become very easy for him and seem insignificant in his heart and this is a sign of destruction. Every time a sin becomes insignificant in the sight of the servant it becomes great in the sight of Allaah.
Ibn Mas’ood (ra) said: Indeed, the believer sees his sins as if he was standing at the foot of a mountain fearing that it will fall upon him and the sinner sees his sins like a fly which passes by his nose so he tries to remove it by waving his hand around. [Bukhaaree]
TWELVE. Disobedience inherits humiliation and lowliness. Honour, all of it, lies in the obedience of Allaah. Abdullaah ibn al-Mubaarak said:
I have seen sins kill the hearts
And humiliation is inherited by their continuity
The abandonment of sins gives life to the hearts
And the prevention of your soul is better for it
THIRTEEN. Disobedience corrupts the intellect. The intellect has light and disobedience extinguishes this light. When the light of the intellect is extinguished it becomes weak and deficient.
FOURTEEN. When disobedience increases, the servant’s heart becomes sealed so that he becomes of those who are heedless. The Exalted said:
But no! A stain has been left on their hearts on account of what they used to earn (i.e. their actions) [Mutaffifeen 83:14]
FIFTEEN. Sins cause the various types of corruption to occur in the land. Corruption of the waters, the air, the plants, the fruits and the dwelling places. The Exalted said:
Mischief has appeared on the land and the sea on account of what the hands of men have earned; that He may give them a taste of some of (the actions) they have done, in order that they may return. [Rum 30:41]
SIXTEEN. The disappearance of modesty which is the essence of the life of the heart and is the basis of every good. Its disappearance is the disappearance of all that is good. It is authentic from the Messenger (sallallaahu alayhi wasallam) that he said: Modesty is goodness, all of it [Bukhaaree and Muslim] A Poet said:
And by Allaah, there is no good in life Or in the world when modesty goes
SEVENTEEN. Sins weaken and reduce themagnification of Allaah, the Mighty in the heart ofthe servant
EIGHTEEN. Sins are the cause of Allaah forgetting His servant, abandoning him and leaving him to fend for himself with his soul and his shaytaan and in this is the destruction from which no deliverance can be hoped for.
NINETEEN. Sins remove the servant from the realm of Ihsaan (doing good) and he is prevented from (obtaining) the reward of those who do good. When Ihsaan fills the heart it prevents it from disobedience.
TWENTY. Disobedience causes the favours (of Allaah) to cease and make His revenge lawful. No blessing ceases to reach a servant except due to a sin and no retribution is made lawful upon him except due to a sin. Alee (ra) said: No trial has descended except due to a sin and it (the trial) is not repelled except by repentance. Allaah the Exalted said:
Whatever misfortune afflicts you then it is due to what your hands have earned and (yet) He pardons many [Shura 42:30]
And the Exalted also said:
That is because never will Allaah change the favour He has bestowed on a people until they change what is with themselves [Anfaal 8:53]
sigh...
wash all the filth away and change my dead heart
wash all the filth away and change my dead heart
make me alive again give me a fresh start
so change my heart please an wash the filth away
dont leave me drowning here alone and astray
I spent my life running away from you
I spent my life running away from you
and now i have no where to turn except to you
I turn to you begging you to be saved
and change me into an obedient slave
wash all the filth away and change my dead heart
make me alive again give me a fresh start
I have been doing all my life what I craved
shaytan and nafs have always held me enslaved
I am ashamed that I have broken all the rules
worshipped my nafs and feel an ignorant fool
but now i know the path leading me to deen
I bow to you asking you to help me
wash all the filth away and change my dead heart
make me alive again give me a fresh start
I wish your name to be engraved in my heart
I will be greatful to you change this dead heart
my heart is dark so my eyes remian dry
hypocrisy and hubris wont let me cry
Im at Your door begging You to let me in
Im at Your door beginng You to let me in
dont push me back to my life of sin
so change my heart please, forgive my sins this day
dont leave me drowning here alone and astray
ameen
http://uk.youtube.com/watch?v=xCk95o0mYX0
wash all the filth away and change my dead heart
make me alive again give me a fresh start
so change my heart please an wash the filth away
dont leave me drowning here alone and astray
I spent my life running away from you
I spent my life running away from you
and now i have no where to turn except to you
I turn to you begging you to be saved
and change me into an obedient slave
wash all the filth away and change my dead heart
make me alive again give me a fresh start
I have been doing all my life what I craved
shaytan and nafs have always held me enslaved
I am ashamed that I have broken all the rules
worshipped my nafs and feel an ignorant fool
but now i know the path leading me to deen
I bow to you asking you to help me
wash all the filth away and change my dead heart
make me alive again give me a fresh start
I wish your name to be engraved in my heart
I will be greatful to you change this dead heart
my heart is dark so my eyes remian dry
hypocrisy and hubris wont let me cry
Im at Your door begging You to let me in
Im at Your door beginng You to let me in
dont push me back to my life of sin
so change my heart please, forgive my sins this day
dont leave me drowning here alone and astray
ameen
http://uk.youtube.com/watch?v=xCk95o0mYX0
Wednesday 17 September 2008
http://istherefoodonmyniqaab.blogspot.com/2008/09/helping-young-burn-victims-al-ghaithi.html
It is an appeal for donations for a yemeni family who are living in the US. About a year ago, they had a gas explosion in their apartment which left the mum dead, innalilaahi wa inna ilayhi raaji'oon, and 3 young girls extremely injured. They are being brought up by their dad, but from what I've read are struggling.
please go take a look for yourself insha Allaah. And pass on to others you know. Jazakillaahu khairan.
Wa salaamu alaykum wa rahmatullaahi wa barakatuhu.
It is an appeal for donations for a yemeni family who are living in the US. About a year ago, they had a gas explosion in their apartment which left the mum dead, innalilaahi wa inna ilayhi raaji'oon, and 3 young girls extremely injured. They are being brought up by their dad, but from what I've read are struggling.
please go take a look for yourself insha Allaah. And pass on to others you know. Jazakillaahu khairan.
Wa salaamu alaykum wa rahmatullaahi wa barakatuhu.
Tuesday 16 September 2008
Awakening
by Ibn al-Qayyim al-Jawziyyah rahimahullâh (d. 751H)
From "Madrâjis as-Salikîn"
Printed in Al-Jumu'ah Magazine
The first of the ranks of the journey of servititude (ubûdiyah) is awakening, which is alarming and stirring up of the heart from the sleep of heedlessness. By Allâh, how priceless is that revitalising alarm! How valuable and indispensable for the journey! Whoever experiences it, by Allâh, he has indeed experienced the breeze of success. Without experiencing it, every one is lost in heedlessness. His hearing is asleep while his eyes appear awake. It is this blessed alarm that wakes one up and makes him a seeker of Allâh. The seeker now rolls up his sleeves and musters up his courage to set out on the journey to Allâh, station by station.
Perhaps it is this rising up from sleep that is mentioned in the following Qur'ânic verse:
"Say: I exhort you only to one thing, that you rise up for Allâh's sake in twos and singly, then ponder; there is no madness in your fellow citizen (Muhammad); he is only a warner to you before a severe chastisement." [34:46]
The first realisation that illuminates the seeker upon this awakening is the immensity of gifts of Allâh upon him. The believer's heart glances at the gifts and bounties of Allâh and is overwhelmed by his own sense of inability to even count them, let alone thank Allâh for them all. The second realisation is the realisation of the inadequacy of his gratitude and worship to Allâh. These realisations are in fact both the cause and the effect of the first station of awakening. As the believer (alternatively, the seeker, for there is no difference between the two, every believer is indeed a seeker of Allâh – tr.) advances on his journey and as his heart is sharpened by these two realisations, it becomes incumbent upon him to notice more and more the innumerable inner and outer, open and hidden gifts of Allâh and recognise his own shortcoming in thanking the Giver adequately. These two realisations make the seeker actualise the supplication of the Prophet, may the prayers and blessings of Allâh be upon him, in which he said: "(O Allâh), I admit Your bounties upon me, and I admit my sin, so forgive me, for no one can forgive but You!" (al-Bukhârî) At this point, one realises why this supplication is indeed the master of all supplications for forgiveness (as the Prophet has told us). The believer also realises at this point that if Allâh were to punish all the dwellers of Heavens and the Earth, He would not be in the wrong. If, on the other hand, He were to exonerate and reward them all, his reward and mercy would far exceed their deeds. The believer, therefore, realises that he must be ever mindful of Allâh's bounties and his own shortcomings.
NONE ENTERS IT EXCEPT THE PURE
The seeker inevitable realizes his sins and failings, and feels that he is in serious danger on account of them. He remembers Almighty Allâh's censure for those who forget the verses of Allâh after they have been reminded of them:
"And who is more wrongful than one who is reminded of the verses of Allâh, yet he evades them, and forgets what is awaiting him." [18:57]
Once the seeker is fully cognizant of his offences, he rolls up his sleeves to compensate for what has been lost. He breaks off the shackles of sins with the strength of istighfâr (seeking forgiveness) and penance. He yearns for purification, just like the purification of gold and silver from impurities when they are burnt, so that he may enter the paradise prepared by his Lord for him, for nothing impure can ever enter the Paradise:
"…those whose lives the angels take in a state of purity, saying (to them), "Peace be on you, enter the Garden, because of (the good) which you did (in the world)." [16:32]
This purification is carried out by four means: (1) repentance by turning away from sins (tawbah), (2) actively seeking forgiveness (istighfâr), (3) good deeds that erase the bad ones, (4) and calamities that efface the sins. If one is purified by these four means, he becomes of those who is greeted and congratulated y the angles upon death, and assured by them of his abode in the Paradise, and that he shall see grief and fear no more. Without any of these four, one's repentance is not complete and is not likely to be enough to counter balance his sins.
After one's death, when he is in the state of Barzakh (the state between death and the Final Day), his sins may be effaced by the following: (1) funeral salâh for him performed by the faithful, (2) the trials of the grave (may Allâh protect us from this), (3) what his brothers from the Muslims present to him after his death, of virtuous deeds, like charity, Hajj, fasting, recitation of the Qur'ân and salâh on his behalf. The jurists agree that the charity and supplications of the living will reach him and benefit him after his death. Majority include Hajj in this list, while the Hanâbilah include all good deeds in this list; the Hanbalî way being the most liberal of all in this matter.
Those who are still not purified by these means, may be purified by the dreadfulness of the Day of Resurrection or by intercession of those whom Allâh will allow to intercede that Day, and finally and most importantly, by the pardoning of his Most Forgiving Lord.
If one's sins are still remaining, the Fire or the purgatory then purifies him, the extent of this punishment being proportional to one's sins. When one is cleansed of sins and corruption, and all that is left is pure and good, he is now entered into the Paradise, into which one but the pure may enter.
THREE PARTS OF THE REALISATION
The first of the two realisations, the recognition and appreciation of Allâh's endless bounties, is assisted by three things: the light of intellect, Allâh's favors, and consideration of the suffering of less fortunate people.
The light of intellect is the light that caused one's soul to wake up in the first place. One is able to appreciate the bounties of Allâh only as much as the strength of this light allows him. Some may not realise Allâh's bounties except in ordinary things like food, clothing, safety and their standing in the society. Such people may not have even a piece of this light from Allâh, for the real bounty to consider and appreciate is the bounty of Islâm, of Îmân, of Allâh's message, of the opportunity to remember Him and the honour to obey Him. This faith is the supreme bounty and gift of Allâh, and one cannot see it expect with the illuminated inner eye.
Sensing the rays of Allâh's favors through the clouds of mundane life and darkness of the desiring self is the second part of appreciation. One observes the unfortunate people who are heedless of Allâh, or lost in innovations (ibtida') and forgotten the essence of the Dîn of Allâh. Such disbelievers and innovators are indeed greater in misery and suffering than those who are dying of starvation and disease. Once the seeker realises the misery of the misguided, he realises the immensity of Allâh's mercy upon him to have guided him, for things are known through their opposites.
THE SECOND REALISATION: OUR SHORTCOMINGS
The second of the two realisations associated with the Awakening of a believer is the realisation of one's sins, which again is assisted by three things. Realising the greatness of the Truth, knowing oneself, and certainty in Allâh's admonitions.
Realising His greatness from the core of one's heart is the key to understanding the enormity of defying Allâh, the Most High. If one contemplates in the greatness of Allâh and his own infirmity and weakness before Allâh, and his need for Allâh at every moment of his life, the enormity and wrongness of his sins becomes glaringly obvious. Knowing the nothingness of one's own self before Allâh, therefore, is an essential step in abandoning sins.
The axis of all success is belief in Allâh's promises and admonitions; and if this belief dwindles or weakens in the heart, so does any hope for success. Allâh has clearly told us that His verses and signs are of benefit only to those who believe in His promises and warning and fear the punishment of the afterlife:
"Indeed, in these there is a sign only for those who feared the Punishment of the Hereafter," [11:103]
"You are a warner exclusively for those who fear it (the Last Day)." [79:45]
Those deserving of salvation in this world and in the Hereafter are none but those who believe in and fear the admonition of Allâh:
"And We will establish you (the believers) on the Earth after them (the disbelievers), that is the reward for those who feared meeting Me, and feared my admonition." [14:14]
REMORSE OF THE LOST MOMENTS
One of the highest grades of this Awakening is the realisation of the lost days of one's life, which leads to the commitment to compensate for the lost time and fill the remaining days with goodness and virtue. Such an awakened soul then is miserly about wasting even an hour, indeed even a breath, in anything that is not helpful in its journey to Allâh. Every wasted moment is a regret and loss on that Day and a hindrance on the journey to Allâh.
Three things enhance the remorse for the lost days and the concern to compensate for them in the remaining days of one's life; knowledge, responsiveness to admonition, and company of the righteous. The more one knows the worth of deeds and enormity of their consequences, the more he realises the worth of his loss. Similarly, one's responsiveness to the admonisher of his heart (according to a hadîth of the Prophet, every believer has an admonisher in his heart who warns him against possible sins) determines how much he can improve. The company of people who have great concern for the condition of their hearts and determination to reach the highest levels is another great help in the path of the seeker.
Thus ends the description of the first station (maqâm) of the Madârij (ranks) of the seekers of Allâh.
From "Madrâjis as-Salikîn"
Printed in Al-Jumu'ah Magazine
The first of the ranks of the journey of servititude (ubûdiyah) is awakening, which is alarming and stirring up of the heart from the sleep of heedlessness. By Allâh, how priceless is that revitalising alarm! How valuable and indispensable for the journey! Whoever experiences it, by Allâh, he has indeed experienced the breeze of success. Without experiencing it, every one is lost in heedlessness. His hearing is asleep while his eyes appear awake. It is this blessed alarm that wakes one up and makes him a seeker of Allâh. The seeker now rolls up his sleeves and musters up his courage to set out on the journey to Allâh, station by station.
Perhaps it is this rising up from sleep that is mentioned in the following Qur'ânic verse:
"Say: I exhort you only to one thing, that you rise up for Allâh's sake in twos and singly, then ponder; there is no madness in your fellow citizen (Muhammad); he is only a warner to you before a severe chastisement." [34:46]
The first realisation that illuminates the seeker upon this awakening is the immensity of gifts of Allâh upon him. The believer's heart glances at the gifts and bounties of Allâh and is overwhelmed by his own sense of inability to even count them, let alone thank Allâh for them all. The second realisation is the realisation of the inadequacy of his gratitude and worship to Allâh. These realisations are in fact both the cause and the effect of the first station of awakening. As the believer (alternatively, the seeker, for there is no difference between the two, every believer is indeed a seeker of Allâh – tr.) advances on his journey and as his heart is sharpened by these two realisations, it becomes incumbent upon him to notice more and more the innumerable inner and outer, open and hidden gifts of Allâh and recognise his own shortcoming in thanking the Giver adequately. These two realisations make the seeker actualise the supplication of the Prophet, may the prayers and blessings of Allâh be upon him, in which he said: "(O Allâh), I admit Your bounties upon me, and I admit my sin, so forgive me, for no one can forgive but You!" (al-Bukhârî) At this point, one realises why this supplication is indeed the master of all supplications for forgiveness (as the Prophet has told us). The believer also realises at this point that if Allâh were to punish all the dwellers of Heavens and the Earth, He would not be in the wrong. If, on the other hand, He were to exonerate and reward them all, his reward and mercy would far exceed their deeds. The believer, therefore, realises that he must be ever mindful of Allâh's bounties and his own shortcomings.
NONE ENTERS IT EXCEPT THE PURE
The seeker inevitable realizes his sins and failings, and feels that he is in serious danger on account of them. He remembers Almighty Allâh's censure for those who forget the verses of Allâh after they have been reminded of them:
"And who is more wrongful than one who is reminded of the verses of Allâh, yet he evades them, and forgets what is awaiting him." [18:57]
Once the seeker is fully cognizant of his offences, he rolls up his sleeves to compensate for what has been lost. He breaks off the shackles of sins with the strength of istighfâr (seeking forgiveness) and penance. He yearns for purification, just like the purification of gold and silver from impurities when they are burnt, so that he may enter the paradise prepared by his Lord for him, for nothing impure can ever enter the Paradise:
"…those whose lives the angels take in a state of purity, saying (to them), "Peace be on you, enter the Garden, because of (the good) which you did (in the world)." [16:32]
This purification is carried out by four means: (1) repentance by turning away from sins (tawbah), (2) actively seeking forgiveness (istighfâr), (3) good deeds that erase the bad ones, (4) and calamities that efface the sins. If one is purified by these four means, he becomes of those who is greeted and congratulated y the angles upon death, and assured by them of his abode in the Paradise, and that he shall see grief and fear no more. Without any of these four, one's repentance is not complete and is not likely to be enough to counter balance his sins.
After one's death, when he is in the state of Barzakh (the state between death and the Final Day), his sins may be effaced by the following: (1) funeral salâh for him performed by the faithful, (2) the trials of the grave (may Allâh protect us from this), (3) what his brothers from the Muslims present to him after his death, of virtuous deeds, like charity, Hajj, fasting, recitation of the Qur'ân and salâh on his behalf. The jurists agree that the charity and supplications of the living will reach him and benefit him after his death. Majority include Hajj in this list, while the Hanâbilah include all good deeds in this list; the Hanbalî way being the most liberal of all in this matter.
Those who are still not purified by these means, may be purified by the dreadfulness of the Day of Resurrection or by intercession of those whom Allâh will allow to intercede that Day, and finally and most importantly, by the pardoning of his Most Forgiving Lord.
If one's sins are still remaining, the Fire or the purgatory then purifies him, the extent of this punishment being proportional to one's sins. When one is cleansed of sins and corruption, and all that is left is pure and good, he is now entered into the Paradise, into which one but the pure may enter.
THREE PARTS OF THE REALISATION
The first of the two realisations, the recognition and appreciation of Allâh's endless bounties, is assisted by three things: the light of intellect, Allâh's favors, and consideration of the suffering of less fortunate people.
The light of intellect is the light that caused one's soul to wake up in the first place. One is able to appreciate the bounties of Allâh only as much as the strength of this light allows him. Some may not realise Allâh's bounties except in ordinary things like food, clothing, safety and their standing in the society. Such people may not have even a piece of this light from Allâh, for the real bounty to consider and appreciate is the bounty of Islâm, of Îmân, of Allâh's message, of the opportunity to remember Him and the honour to obey Him. This faith is the supreme bounty and gift of Allâh, and one cannot see it expect with the illuminated inner eye.
Sensing the rays of Allâh's favors through the clouds of mundane life and darkness of the desiring self is the second part of appreciation. One observes the unfortunate people who are heedless of Allâh, or lost in innovations (ibtida') and forgotten the essence of the Dîn of Allâh. Such disbelievers and innovators are indeed greater in misery and suffering than those who are dying of starvation and disease. Once the seeker realises the misery of the misguided, he realises the immensity of Allâh's mercy upon him to have guided him, for things are known through their opposites.
THE SECOND REALISATION: OUR SHORTCOMINGS
The second of the two realisations associated with the Awakening of a believer is the realisation of one's sins, which again is assisted by three things. Realising the greatness of the Truth, knowing oneself, and certainty in Allâh's admonitions.
Realising His greatness from the core of one's heart is the key to understanding the enormity of defying Allâh, the Most High. If one contemplates in the greatness of Allâh and his own infirmity and weakness before Allâh, and his need for Allâh at every moment of his life, the enormity and wrongness of his sins becomes glaringly obvious. Knowing the nothingness of one's own self before Allâh, therefore, is an essential step in abandoning sins.
The axis of all success is belief in Allâh's promises and admonitions; and if this belief dwindles or weakens in the heart, so does any hope for success. Allâh has clearly told us that His verses and signs are of benefit only to those who believe in His promises and warning and fear the punishment of the afterlife:
"Indeed, in these there is a sign only for those who feared the Punishment of the Hereafter," [11:103]
"You are a warner exclusively for those who fear it (the Last Day)." [79:45]
Those deserving of salvation in this world and in the Hereafter are none but those who believe in and fear the admonition of Allâh:
"And We will establish you (the believers) on the Earth after them (the disbelievers), that is the reward for those who feared meeting Me, and feared my admonition." [14:14]
REMORSE OF THE LOST MOMENTS
One of the highest grades of this Awakening is the realisation of the lost days of one's life, which leads to the commitment to compensate for the lost time and fill the remaining days with goodness and virtue. Such an awakened soul then is miserly about wasting even an hour, indeed even a breath, in anything that is not helpful in its journey to Allâh. Every wasted moment is a regret and loss on that Day and a hindrance on the journey to Allâh.
Three things enhance the remorse for the lost days and the concern to compensate for them in the remaining days of one's life; knowledge, responsiveness to admonition, and company of the righteous. The more one knows the worth of deeds and enormity of their consequences, the more he realises the worth of his loss. Similarly, one's responsiveness to the admonisher of his heart (according to a hadîth of the Prophet, every believer has an admonisher in his heart who warns him against possible sins) determines how much he can improve. The company of people who have great concern for the condition of their hearts and determination to reach the highest levels is another great help in the path of the seeker.
Thus ends the description of the first station (maqâm) of the Madârij (ranks) of the seekers of Allâh.
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