{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. "
Thursday, 25 September 2008
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.
Monday, 15 September 2008
Music: The Wisdom Behind Its Prohibition
From among the artful machinations and entrapments of Allah’s enemy [Satan], with which he has snared those possessing little good sense, knowledge and deen [faith], and by which he has stalked the hearts of the false and ignorant people, there is the listening to whistling, wailing, handclapping and song to the accompaniment of forbidden [musical] instruments. Such things block the Quraan from people’s hearts and make them devoted to sin and disobedience. For song (to musical accompaniment) is the Quraan of Ash Shaytaan (Satan). It is a dense veil and barrier, preventing nearness to Ar-Rahmaan! (Allah) By way of such song, Satan deceives vain souls, making it appear pleasing to them through his cunning appeal to their vanities. He insidiously whispers false, specious arguments suggesting the’ goodness’ in song. These arguments are accepted, and as a result, the Quraan becomes an object of neglect and abandonment.”
Ibn Al Qayyim
Ibn Al Qayyim
Mahabbah | Love of Allaah
People have discussed about mahabbah (love of Allaah); its causes and what brings it about, its signs, its fruits, and its rulings. The most comprehensive saying about this is what Abu Bakr al-Kattaanee (d.322H) relates about al-Junayd (d.297H).
Abu Bakr al-Kattaanee (d.322H) said: “A discussion about mahabbah took place in Makkah during the Pilgrimage month. The Shaykhs who were present spoke about this matter, and al-Junayd was the youngest of them. They said to him: ‘O ‘Iraqi, what do you have to say?’ So he bowed his head and tears were flowing from his eyes, then he said:
‘A servant should overcome his soul;
And be continuous in the remembrance of his Lord;
Establishing the rights of his Lord;
Focusing upon Him with his heart;
The light of fear letting ablaze his heart;
Whilst drinking from the vessel of true love;
And certain realities become unveiled for him.
So when he talks, it is due to Allaah.
When he speaks, it is from Allaah.
When he moves, it is by the Command of Allaah.
And when he is serene, then it is from Allaah.
He belongs to Allaah, is for Allaah, and is with Allaah.’
So the Shaykhs started to weep and said: ‘How can that be increased upon. May Allaah reward you with good, O crown of the knowledgeable ones!’.”
Taken from: Madaarij-us-Saalikeen, 3/9 (Imaam ibn Qayyim al-Jawziyyah) | CalgaryIslam
Abu Bakr al-Kattaanee (d.322H) said: “A discussion about mahabbah took place in Makkah during the Pilgrimage month. The Shaykhs who were present spoke about this matter, and al-Junayd was the youngest of them. They said to him: ‘O ‘Iraqi, what do you have to say?’ So he bowed his head and tears were flowing from his eyes, then he said:
‘A servant should overcome his soul;
And be continuous in the remembrance of his Lord;
Establishing the rights of his Lord;
Focusing upon Him with his heart;
The light of fear letting ablaze his heart;
Whilst drinking from the vessel of true love;
And certain realities become unveiled for him.
So when he talks, it is due to Allaah.
When he speaks, it is from Allaah.
When he moves, it is by the Command of Allaah.
And when he is serene, then it is from Allaah.
He belongs to Allaah, is for Allaah, and is with Allaah.’
So the Shaykhs started to weep and said: ‘How can that be increased upon. May Allaah reward you with good, O crown of the knowledgeable ones!’.”
Taken from: Madaarij-us-Saalikeen, 3/9 (Imaam ibn Qayyim al-Jawziyyah) | CalgaryIslam
The Greater the Hardship, The Greater the Reward - Abu Uwais
EXCERPT [from lecture]: In another Hadeeth (listen to this brother) : If you have a difficulty in your life brother, if you have a difficulty in your life sister, if there is some sadness in your household, if you lost a child, if that child has been hurt, if there is a sickness in your family or whatever the case, whatever difficulty or trial, whatever problem you are going through, listen to the words of Messenger (sallallaahu ‘alayhi wa sallam), it will make it clear. Listen to the words of Rasoolullah (sallallaahu ‘alayhi wa sallam), it will cool your heart, it will take you to that which is right, it will correct you, it will guide you, it will increase your faith, and your patience. There is no difficulty that happens to a Muslim except that Allaah removes a sin because of it even if a thorn pricks him and even to that degree. If Allaah removes to that degree what about some other sadness? Or some other loss or some other trial or some other difficulty?
Lastly Abu Huraira (radiyallaahu ‘anhu) that he heard the Prophet (sallallaahu ‘alayhi wa sallam) and also Abu Said Al Khudri : “No pain, or sickness affects a believer. No tiredness (this is also sickness), or grief nor any worry except that Allaah removes from that person a sin because of it.”
This should tell us to be patient. This should tell us that our pathways are not going to be filled with rose petals and life is not always going to give you that which you want or think you deserve, that there are going to come down your way or into your life things that are sad, things that bring you grief, things that bring difficulty but your test is shown, your character is shown, whether you can weather the storm by being patient with the decree of Allaah, in praising Allah (subhana wa ta’ala), in hoping a reward from Allaah (subhana wa ta’ala), for no one can reward what Allah (subhana wa ta’ala) will give the person who has patience. Allah (subhana wa ta’ala) has granted it and he will grant it without calculation, will grant it without it being something that we could calculate or imagine. So any difficulty brother reflect upon this issue that is khair for you, is good for you, if you are a believer and if you are patient and if you praise Allah (subhana wa ta’ala) and it is a way to remove your sins and a way that you have no understanding of what Allaah ! (subhana wa ta’ala)! It may be preparing you for a better station, a better status in the Hereafter that you would not have reached if He had left you in that state that you were in. But when he tested you, you were patient and therefore Insha-Allaahu wa ta’ala that position or that status will be there.
NB: The lecture itself may be found at: www.authenticstatements.com or www.masjidtawheedchicago.org under speaker, Abu Uwais Abdullah Ali, inshaaAllah ta’ala.May it be a source of benefit bi’idhnillah and a source of comfort for those experiencing hardships and difficulties - may you have sabr and may Allah ta’ala reward you the better for it.
Lastly Abu Huraira (radiyallaahu ‘anhu) that he heard the Prophet (sallallaahu ‘alayhi wa sallam) and also Abu Said Al Khudri : “No pain, or sickness affects a believer. No tiredness (this is also sickness), or grief nor any worry except that Allaah removes from that person a sin because of it.”
This should tell us to be patient. This should tell us that our pathways are not going to be filled with rose petals and life is not always going to give you that which you want or think you deserve, that there are going to come down your way or into your life things that are sad, things that bring you grief, things that bring difficulty but your test is shown, your character is shown, whether you can weather the storm by being patient with the decree of Allaah, in praising Allah (subhana wa ta’ala), in hoping a reward from Allaah (subhana wa ta’ala), for no one can reward what Allah (subhana wa ta’ala) will give the person who has patience. Allah (subhana wa ta’ala) has granted it and he will grant it without calculation, will grant it without it being something that we could calculate or imagine. So any difficulty brother reflect upon this issue that is khair for you, is good for you, if you are a believer and if you are patient and if you praise Allah (subhana wa ta’ala) and it is a way to remove your sins and a way that you have no understanding of what Allaah ! (subhana wa ta’ala)! It may be preparing you for a better station, a better status in the Hereafter that you would not have reached if He had left you in that state that you were in. But when he tested you, you were patient and therefore Insha-Allaahu wa ta’ala that position or that status will be there.
NB: The lecture itself may be found at: www.authenticstatements.com or www.masjidtawheedchicago.org under speaker, Abu Uwais Abdullah Ali, inshaaAllah ta’ala.May it be a source of benefit bi’idhnillah and a source of comfort for those experiencing hardships and difficulties - may you have sabr and may Allah ta’ala reward you the better for it.
Sunday, 14 September 2008
http://en.wikipedia.org/wiki/Depression_and_natural_therapies
my mum may Allah guide her too islam ameen. wasalamu alaykum
Allaah Does Not Wrong Anyone, But They Wrong Their Own Souls
as salamu alaykum
Chances
Dictionary.com Unabridged (v 1.1) - Cite This Source - Share This
chance /tʃæns, tʃɑns/ Pronunciation Key - Show Spelled Pronunciation[chans, chahns] Pronunciation Key - Show IPA Pronunciation noun, verb, chanced, chanc·ing, adjective
–noun
1. the absence of any cause of events that can be predicted, understood, or controlled: often personified or treated as a positive agency: Chance governs all.
2. luck or fortune: a game of chance.
3. a possibility or probability of anything happening: a fifty-percent chance of success.
4. an opportune or favorable time; opportunity: Now is your chance.
5. Baseball. an opportunity to field the ball and make a put-out or assist.
6. a risk or hazard: Take a chance.
7. a share or ticket in a lottery or prize drawing: The charity is selling chances for a dollar each.
8. chances, probability: The chances are that the train hasn't left yet.
9. Midland and Southern U.S. a quantity or number (usually fol. by of).
10. Archaic. an unfortunate event; mishap.
–verb (used without object)
11. to happen or occur by chance: It chanced that our arrivals coincided.
–verb (used with object)
12. to take the chances or risks of; risk (often fol. by impersonal it): I'll have to chance it, whatever the outcome.
–adjective
13. not planned or expected; accidental: a chance occurrence.
—Verb phrase
14. chance on or upon, to come upon by chance; meet unexpectedly: She chanced on a rare kind of mushroom during her walk through the woods.
—Idioms
15. by chance, without plan or intent; accidentally: I met her again by chance in a department store in Paris.
16. on the chance, in the mild hope or against the possibility: I'll wait on the chance that she'll come.
17. on the off chance, in the very slight hope or against the very slight possibility.
[Origin: 1250–1300; ME < OF chance, cheance < VL *cadentia a befalling, happening; see cadenza]
—Related forms
chanceless, adjective
—Synonyms 2. accident, fortuity. 3. contingency. 4. opening. 11. befall. See happen. 13. casual, fortuitous.
—Antonyms 1. necessity.
choices
American Heritage Dictionary - Cite This Source - Share This
choice (chois) Pronunciation Key
n.
1. The act of choosing; selection.
2. The power, right, or liberty to choose; option.
3. One that is chosen.
4. A number or variety from which to choose: a wide choice of styles and colors.
5. The best or most preferable part.
6. Care in choosing.
7. An alternative.
adj. choic·er, choic·est
1.
1. Of very fine quality.
2. Appealing to refined taste.
2. Selected with care.
3. Of the U.S. Government grade of meat higher than good and lower than prime.
[Middle English chois, from Old French, from choisir, to choose, from Vulgar Latin *causīre, of Germanic origin; see geus- in Indo-European roots.]
choice'ly adv., choice'ness n.
Synonyms: These nouns denote the act, power, or right of choosing. Choice implies broadly the freedom to choose from a set: The store offers a wide choice of vegetables. I had no choice in the matter.
Alternative emphasizes choice between only two possibilities or courses of action: "An unhappy alternative is before you, Elizabeth.... Your mother will never see you again if you do not marry Mr. Collins, and I will never see you again if you do" (Jane Austen).
Option often stresses a power or liberty to choose that has been granted: The legislature outlined several tax options.
Preference indicates choice based on one's values, bias, or predilections: We were offered our preference of wines.
Selection suggests a variety of things or persons to choose from: The video store had a wide selection of foreign films.
Election especially emphasizes the use of judgment: The university recommends the election of courses in literature. See Also Synonyms at delicate.
consequences
American Heritage Dictionary - Cite This Source - Share This
con·se·quence (kŏn'sĭ-kwěns', -kwəns) Pronunciation Key
n.
1. Something that logically or naturally follows from an action or condition. See Synonyms at effect.
2. The relation of a result to its cause.
3. A logical conclusion or inference.
4. Importance in rank or position: scientists of consequence.
5. Significance; importance: an issue of consequence. See Synonyms at importance.
chances r given, choices r made,consequences follow
U have the chance, u make the choice, the consequences are from ur own hands
Aali Imran (3):182
This is because of that (evil) which your hands have sent before you. And certainly, Allâh is never unjust to (His) slaves.
Al-Anfal (8):51
"This is because of that which your hands had forwarded. And verily, Allâh is not unjust to His slaves.
Al-Hajj (22):10
That is because of what your hands have sent forth, and verily, Allâh is not unjust to (His) slaves.
Fussilat (41):46
Whosoever does righteous good deed it is for (the benefit of) his ownself, and whosoever does evil, it is against his ownself, and your Lord is not at all unjust to (His) slaves.
Qaf (50):29
The Sentence that comes from Me cannot be changed, and I am not unjust (to the least) to the slaves."
Yunus (10):44
Truly! Allâh wrongs not mankind in aught; but mankind wrong themselves.
An-Nahl (16):33
Do they (the disbelievers and polytheists) await but that the angels should come to them [to take away their souls (at death)], or there should come the command (i.e. the torment or the Day of Resurrection) of your Lord? Thus did those before them. And Allâh wronged them not, but they used to wrong themselves.
An-Nahl (16):118
And unto those who are Jews, We have forbidden such things as We have mentioned to you (O Muhammad SAW) before [in Sûrat-Al-An'am, (The Cattle), see Verse 6:146]. And We wronged them not, but they used to wrong themselves.
Ar-Rum (30):9
Do they not travel in the land, and see what was the end of those before them? They were superior to them in strength, and they tilled the earth and populated it in greater numbers than these (pagans) have done, and there came to them their Messengers with clear proofs. Surely, Allâh wronged them not, but they used to wrong themselves.
Hud (11):101
We wronged them not, but they wronged themselves. So their âliha (gods), other than Allâh, whom they invoked, profited them naught when there came the Command of your Lord, nor did they add aught (to their lot) but destruction.
may our Raab guide us to the best choices ameen
wasalamu alaykum
Chances
Dictionary.com Unabridged (v 1.1) - Cite This Source - Share This
chance /tʃæns, tʃɑns/ Pronunciation Key - Show Spelled Pronunciation[chans, chahns] Pronunciation Key - Show IPA Pronunciation noun, verb, chanced, chanc·ing, adjective
–noun
1. the absence of any cause of events that can be predicted, understood, or controlled: often personified or treated as a positive agency: Chance governs all.
2. luck or fortune: a game of chance.
3. a possibility or probability of anything happening: a fifty-percent chance of success.
4. an opportune or favorable time; opportunity: Now is your chance.
5. Baseball. an opportunity to field the ball and make a put-out or assist.
6. a risk or hazard: Take a chance.
7. a share or ticket in a lottery or prize drawing: The charity is selling chances for a dollar each.
8. chances, probability: The chances are that the train hasn't left yet.
9. Midland and Southern U.S. a quantity or number (usually fol. by of).
10. Archaic. an unfortunate event; mishap.
–verb (used without object)
11. to happen or occur by chance: It chanced that our arrivals coincided.
–verb (used with object)
12. to take the chances or risks of; risk (often fol. by impersonal it): I'll have to chance it, whatever the outcome.
–adjective
13. not planned or expected; accidental: a chance occurrence.
—Verb phrase
14. chance on or upon, to come upon by chance; meet unexpectedly: She chanced on a rare kind of mushroom during her walk through the woods.
—Idioms
15. by chance, without plan or intent; accidentally: I met her again by chance in a department store in Paris.
16. on the chance, in the mild hope or against the possibility: I'll wait on the chance that she'll come.
17. on the off chance, in the very slight hope or against the very slight possibility.
[Origin: 1250–1300; ME < OF chance, cheance < VL *cadentia a befalling, happening; see cadenza]
—Related forms
chanceless, adjective
—Synonyms 2. accident, fortuity. 3. contingency. 4. opening. 11. befall. See happen. 13. casual, fortuitous.
—Antonyms 1. necessity.
choices
American Heritage Dictionary - Cite This Source - Share This
choice (chois) Pronunciation Key
n.
1. The act of choosing; selection.
2. The power, right, or liberty to choose; option.
3. One that is chosen.
4. A number or variety from which to choose: a wide choice of styles and colors.
5. The best or most preferable part.
6. Care in choosing.
7. An alternative.
adj. choic·er, choic·est
1.
1. Of very fine quality.
2. Appealing to refined taste.
2. Selected with care.
3. Of the U.S. Government grade of meat higher than good and lower than prime.
[Middle English chois, from Old French, from choisir, to choose, from Vulgar Latin *causīre, of Germanic origin; see geus- in Indo-European roots.]
choice'ly adv., choice'ness n.
Synonyms: These nouns denote the act, power, or right of choosing. Choice implies broadly the freedom to choose from a set: The store offers a wide choice of vegetables. I had no choice in the matter.
Alternative emphasizes choice between only two possibilities or courses of action: "An unhappy alternative is before you, Elizabeth.... Your mother will never see you again if you do not marry Mr. Collins, and I will never see you again if you do" (Jane Austen).
Option often stresses a power or liberty to choose that has been granted: The legislature outlined several tax options.
Preference indicates choice based on one's values, bias, or predilections: We were offered our preference of wines.
Selection suggests a variety of things or persons to choose from: The video store had a wide selection of foreign films.
Election especially emphasizes the use of judgment: The university recommends the election of courses in literature. See Also Synonyms at delicate.
consequences
American Heritage Dictionary - Cite This Source - Share This
con·se·quence (kŏn'sĭ-kwěns', -kwəns) Pronunciation Key
n.
1. Something that logically or naturally follows from an action or condition. See Synonyms at effect.
2. The relation of a result to its cause.
3. A logical conclusion or inference.
4. Importance in rank or position: scientists of consequence.
5. Significance; importance: an issue of consequence. See Synonyms at importance.
chances r given, choices r made,consequences follow
U have the chance, u make the choice, the consequences are from ur own hands
Aali Imran (3):182
This is because of that (evil) which your hands have sent before you. And certainly, Allâh is never unjust to (His) slaves.
Al-Anfal (8):51
"This is because of that which your hands had forwarded. And verily, Allâh is not unjust to His slaves.
Al-Hajj (22):10
That is because of what your hands have sent forth, and verily, Allâh is not unjust to (His) slaves.
Fussilat (41):46
Whosoever does righteous good deed it is for (the benefit of) his ownself, and whosoever does evil, it is against his ownself, and your Lord is not at all unjust to (His) slaves.
Qaf (50):29
The Sentence that comes from Me cannot be changed, and I am not unjust (to the least) to the slaves."
Yunus (10):44
Truly! Allâh wrongs not mankind in aught; but mankind wrong themselves.
An-Nahl (16):33
Do they (the disbelievers and polytheists) await but that the angels should come to them [to take away their souls (at death)], or there should come the command (i.e. the torment or the Day of Resurrection) of your Lord? Thus did those before them. And Allâh wronged them not, but they used to wrong themselves.
An-Nahl (16):118
And unto those who are Jews, We have forbidden such things as We have mentioned to you (O Muhammad SAW) before [in Sûrat-Al-An'am, (The Cattle), see Verse 6:146]. And We wronged them not, but they used to wrong themselves.
Ar-Rum (30):9
Do they not travel in the land, and see what was the end of those before them? They were superior to them in strength, and they tilled the earth and populated it in greater numbers than these (pagans) have done, and there came to them their Messengers with clear proofs. Surely, Allâh wronged them not, but they used to wrong themselves.
Hud (11):101
We wronged them not, but they wronged themselves. So their âliha (gods), other than Allâh, whom they invoked, profited them naught when there came the Command of your Lord, nor did they add aught (to their lot) but destruction.
may our Raab guide us to the best choices ameen
wasalamu alaykum
Saturday, 13 September 2008
I promise you I will learn from my mistakes, Tears stream down on your face And I...
, we wasn't created to follow nafs, we were created for 1 reason alone
وَمَا خَلَقْتُ الْجِنَّ وَالْإِنسَ إِلَّا لِيَعْبُدُونِ
And I (Allâh) created not the jinns and humans except they should worship Me (Alone). (Adh-Dhariyat 51:56)
The Heart and its Enslavement (Uboodiyyah)
The Heart's Captivation and Imprisonment by Sin
Author: Ibn al-Qayyim
Source: Al-Jawab al-Kafi (trans. Abu Iyaad)
He (rahimahullaah) said:
And among its effects is that the disobedient (sinner) is constantly in the shackles of his Shaytaan and the prison of his shahwa (desires) and the chains/fetters of his hawaa (whims). So he is a captive, one who is imprisoned and who is tied up.
There is no captive in a worse state than the one who is captivated by his worst enemy and there is no prison which is tighter than the prison of hawa and there is no bond/fetter more strong than the bond of desire.
How, then, will a heart which is captivated, imprisoned and fettered travel unto Allaah and the Home of the Hereafter. How will a person take a single step forward when the heart is bound and harmful things approach it from every direction. The harmful things approach it to the extent that it is tied up [i.e. imprisoned by its desires and whims..].
The example of the heart is like the example of a bird. Every time is ascends it becomes distant from the harmful things and every time it descends the harmful things hurt it. In a hadeeth there occurs that Shaytaan is like a wolf to people. Just as when a sheep has no protector and is in between many wolves, they are quick in causing damage and injury; likewise the servant who does not have guardianship from Allaah, then his wolf [i.e. his desires, whims etc.] is to him a predatory animal.
[Thus] there is no escape for the servant from having protection from Allaah. Taqwaa is a safeguarding for him and a strong shield between himself and the punishment of this world and the Hereafter.
Every time the sheep is close to its shepherd it is more safe from the wolf and every time it becomes distant from its shepherd it is closer to destruction. So its sanctuary is when it is close to its shepherd because the wolf takes the lonely one from the flock and this is the one which is the furthest one of the flock from the shepherd. The basis of all of this is is that every time the heart is distant from Allaah the harmful things are quick in approaching it and every time it is close to Allaah the harmful things become distant from it.
Remoteness from Allaah has levels/degrees, some of which are more severe than others. Heedlesness distances the servant from Allaah and some acts of disobedience are greater than some acts of heedlesness. Some innovations are greater than some acts of disobedience and some things from Hypocrisy and Shirk are greater than all of what has preceded.
Taqwaa (Piety)
How To Attain Taqwaa
Author: Shaikh Saleem al-Hilaalee
Source: Hudaa Magazine
The concept of taqwaa is always linked to ibaadah in the Quran. 'Ibaadah can be defined as: to do what Allah has commanded and to avoid what He has prohibited. 'Ibaadah has also been defined as a concept that includes all actions that Allah loves and approves of, whether they are actions of the heart, the toungue or the limbs. So taqwaa is linked with doing what is correct and avoiding that which is wrong. Taqwaa is the fruit of doing the actions of 'Ibaadah. In other words, if one does what Allah has commanded him to do, and abstains from that which he has been forbidden, he will achieve taqwaa. Allah mentions in His Book ( that means ):
" O you who believe ! Fasting is prescribed for you as it was prescribed for those before you, that you may become muttaqoon ( those who have taqwaa or piety )." [ Al-Baqarah 2:183 ].
In this aayah and in many others, Allah has shown us that taqwaa is the result or fruit of doing actions of ibaadah.
The meaning of Taqwaa
Now that we have clarified how to achieve taqwaa, we define what the concept of taqwaa means. Taqwaa means: to cleanse or purify the heart and the soul. This fact is proven by some ayaat in Suorat ush-Shams in which Allah (T) says (what means)
" By the sun and its brightness, by the moon as it follows it, by the day as it shows its brightness, by the night as it conceals it, by the heaven and its wondrous make, by the earth and all its expanse, and by the soul and He Who perfected it in proportion, then He showed it what is wrong for it and what is right for it - indeed he suceeds who purifies it, and he fails who corrupts it." [ Ash-Shams 91:1-10 ].
Allah begins this soorah by taking seven oaths. Whenever Allah begins a soorah or an ayaah with an oath, He (T) does so to bear witness to the fact that whatever follows this oath is very important and essential for us to understand. Therfore, we should pay very close attention to what is being said, and reflect upon its meanings. To cleans one's heart and to purify the soul, one must perform righteous actions that Allah has enjoined upon us, and our destruction lies in doing the actions that Allah has forbidden. As Allah is the Guardian and Protector of the Soul, we should do every good deed hoping for Allah's Mercy and fearing His Punishment, having full reliance and trust in Him (T).
Purification of the Soul
Among the missions of the Prophet (sallallaahu alaihi wasallam) Allah sent him with the command to purify the souls of the Muslims in particular, and of mankind in general. Allah (T) says (what means)
" He it is who sent among the unlettered ones a Messenger from among themselves, reciting to them His ayaat, purifying them, and teaching them the Book and the Hikmah, while before they had been in error." [ Al-Jumu'ah 62:2 ].
In this ayaah the word Hikmah is often translated as wisdom. Immam ash-Shafi', one of the greatest scholars of Islaam, said that when Allah mentions Hikmah in the Qur'aan it refers to the Sunnah of the Prophet (sallallaahu alaihi wasallam)In addition to this ayaah, we see that the Prophet (sallallaahu alaihi wasallam)was sent with three tasks:
1) To teach the Qur'aan.
2) To teach the Sunnah.
3) To show the means of purifying the soul.
This purification is obtained by doing the proper acts of 'ibaadah and by avoiding sins and disobedience.
Conditions for Attaining Taqwaa
How does a person know that his acts of 'ibaadah are helping him to achieve taqwaa ? To develop taqwaa, one must fulfill the following conditions:-
1) Ikhlaas, sincere intention that the act is performed purely for the pleasure of Allah, out of love for Him, while hoping for His reward and mercy, as well as fearing His anger and punishment if He is disobeyed.
2) To do the deed in accordance with the authentic Sunnah. To have the necessary knowledge of the 'ibaadah that is being performed. To know how the Prophet ...performed the action and proper times for the performance of that action.
Concerning Ikhlaas, it must be present both before and after performing the deed, with no riyaa or sum'ah ( doing things to be seen or heard by people ). For instance, after doing a good deed, someone tells others, " Look at all the good I have been doing ", or " I'm such a marvelous person because I do such and such".
This formula, if used to achieve taqwaa, is scientific, in that if you follow it, while fullfilling all of its conditions and their rights, you will achieve taqwaa in shaa a 'Llaah.
masha Allah tabarak Allah, nice nasiah
Taqwaa is the fruit of doing the actions of 'Ibaadah <<<< subhanAllah, may Allah grant us beneeficial knowledge which we impliment ameen, make dua for me please, may Allah ease the believers hearts ameen
may Allah aid us and grant whats best for the dunya and akhirah may Allah purify our intentions and may they be solely to seek his noble face ameen
وَمَا خَلَقْتُ الْجِنَّ وَالْإِنسَ إِلَّا لِيَعْبُدُونِ
And I (Allâh) created not the jinns and humans except they should worship Me (Alone). (Adh-Dhariyat 51:56)
The Heart and its Enslavement (Uboodiyyah)
The Heart's Captivation and Imprisonment by Sin
Author: Ibn al-Qayyim
Source: Al-Jawab al-Kafi (trans. Abu Iyaad)
He (rahimahullaah) said:
And among its effects is that the disobedient (sinner) is constantly in the shackles of his Shaytaan and the prison of his shahwa (desires) and the chains/fetters of his hawaa (whims). So he is a captive, one who is imprisoned and who is tied up.
There is no captive in a worse state than the one who is captivated by his worst enemy and there is no prison which is tighter than the prison of hawa and there is no bond/fetter more strong than the bond of desire.
How, then, will a heart which is captivated, imprisoned and fettered travel unto Allaah and the Home of the Hereafter. How will a person take a single step forward when the heart is bound and harmful things approach it from every direction. The harmful things approach it to the extent that it is tied up [i.e. imprisoned by its desires and whims..].
The example of the heart is like the example of a bird. Every time is ascends it becomes distant from the harmful things and every time it descends the harmful things hurt it. In a hadeeth there occurs that Shaytaan is like a wolf to people. Just as when a sheep has no protector and is in between many wolves, they are quick in causing damage and injury; likewise the servant who does not have guardianship from Allaah, then his wolf [i.e. his desires, whims etc.] is to him a predatory animal.
[Thus] there is no escape for the servant from having protection from Allaah. Taqwaa is a safeguarding for him and a strong shield between himself and the punishment of this world and the Hereafter.
Every time the sheep is close to its shepherd it is more safe from the wolf and every time it becomes distant from its shepherd it is closer to destruction. So its sanctuary is when it is close to its shepherd because the wolf takes the lonely one from the flock and this is the one which is the furthest one of the flock from the shepherd. The basis of all of this is is that every time the heart is distant from Allaah the harmful things are quick in approaching it and every time it is close to Allaah the harmful things become distant from it.
Remoteness from Allaah has levels/degrees, some of which are more severe than others. Heedlesness distances the servant from Allaah and some acts of disobedience are greater than some acts of heedlesness. Some innovations are greater than some acts of disobedience and some things from Hypocrisy and Shirk are greater than all of what has preceded.
Taqwaa (Piety)
How To Attain Taqwaa
Author: Shaikh Saleem al-Hilaalee
Source: Hudaa Magazine
The concept of taqwaa is always linked to ibaadah in the Quran. 'Ibaadah can be defined as: to do what Allah has commanded and to avoid what He has prohibited. 'Ibaadah has also been defined as a concept that includes all actions that Allah loves and approves of, whether they are actions of the heart, the toungue or the limbs. So taqwaa is linked with doing what is correct and avoiding that which is wrong. Taqwaa is the fruit of doing the actions of 'Ibaadah. In other words, if one does what Allah has commanded him to do, and abstains from that which he has been forbidden, he will achieve taqwaa. Allah mentions in His Book ( that means ):
" O you who believe ! Fasting is prescribed for you as it was prescribed for those before you, that you may become muttaqoon ( those who have taqwaa or piety )." [ Al-Baqarah 2:183 ].
In this aayah and in many others, Allah has shown us that taqwaa is the result or fruit of doing actions of ibaadah.
The meaning of Taqwaa
Now that we have clarified how to achieve taqwaa, we define what the concept of taqwaa means. Taqwaa means: to cleanse or purify the heart and the soul. This fact is proven by some ayaat in Suorat ush-Shams in which Allah (T) says (what means)
" By the sun and its brightness, by the moon as it follows it, by the day as it shows its brightness, by the night as it conceals it, by the heaven and its wondrous make, by the earth and all its expanse, and by the soul and He Who perfected it in proportion, then He showed it what is wrong for it and what is right for it - indeed he suceeds who purifies it, and he fails who corrupts it." [ Ash-Shams 91:1-10 ].
Allah begins this soorah by taking seven oaths. Whenever Allah begins a soorah or an ayaah with an oath, He (T) does so to bear witness to the fact that whatever follows this oath is very important and essential for us to understand. Therfore, we should pay very close attention to what is being said, and reflect upon its meanings. To cleans one's heart and to purify the soul, one must perform righteous actions that Allah has enjoined upon us, and our destruction lies in doing the actions that Allah has forbidden. As Allah is the Guardian and Protector of the Soul, we should do every good deed hoping for Allah's Mercy and fearing His Punishment, having full reliance and trust in Him (T).
Purification of the Soul
Among the missions of the Prophet (sallallaahu alaihi wasallam) Allah sent him with the command to purify the souls of the Muslims in particular, and of mankind in general. Allah (T) says (what means)
" He it is who sent among the unlettered ones a Messenger from among themselves, reciting to them His ayaat, purifying them, and teaching them the Book and the Hikmah, while before they had been in error." [ Al-Jumu'ah 62:2 ].
In this ayaah the word Hikmah is often translated as wisdom. Immam ash-Shafi', one of the greatest scholars of Islaam, said that when Allah mentions Hikmah in the Qur'aan it refers to the Sunnah of the Prophet (sallallaahu alaihi wasallam)In addition to this ayaah, we see that the Prophet (sallallaahu alaihi wasallam)was sent with three tasks:
1) To teach the Qur'aan.
2) To teach the Sunnah.
3) To show the means of purifying the soul.
This purification is obtained by doing the proper acts of 'ibaadah and by avoiding sins and disobedience.
Conditions for Attaining Taqwaa
How does a person know that his acts of 'ibaadah are helping him to achieve taqwaa ? To develop taqwaa, one must fulfill the following conditions:-
1) Ikhlaas, sincere intention that the act is performed purely for the pleasure of Allah, out of love for Him, while hoping for His reward and mercy, as well as fearing His anger and punishment if He is disobeyed.
2) To do the deed in accordance with the authentic Sunnah. To have the necessary knowledge of the 'ibaadah that is being performed. To know how the Prophet ...performed the action and proper times for the performance of that action.
Concerning Ikhlaas, it must be present both before and after performing the deed, with no riyaa or sum'ah ( doing things to be seen or heard by people ). For instance, after doing a good deed, someone tells others, " Look at all the good I have been doing ", or " I'm such a marvelous person because I do such and such".
This formula, if used to achieve taqwaa, is scientific, in that if you follow it, while fullfilling all of its conditions and their rights, you will achieve taqwaa in shaa a 'Llaah.
masha Allah tabarak Allah, nice nasiah
Taqwaa is the fruit of doing the actions of 'Ibaadah <<<< subhanAllah, may Allah grant us beneeficial knowledge which we impliment ameen, make dua for me please, may Allah ease the believers hearts ameen
may Allah aid us and grant whats best for the dunya and akhirah may Allah purify our intentions and may they be solely to seek his noble face ameen
Friday, 12 September 2008
hmmm...
as salamu alaykum ,
subhanAllah tests r mad! from 1 to another in a blink of an eye, but i had enough subhanAllah im tired lol, i have decided just to chill, no more drama, from now on i need to protect myself, just do what im supposed to do, i need to study, i need to strengthen my reationship with Allah, i have neglected it far too much and im suffering the concequences. Alhamdulillah ala kulli hal, you know subhanAllah we forget, we get so caught up in this duyna, actions become almost robotic, khushu is lost, ihsan not felt O( may Allah aid n strengthen us ameen
The Conditions of Taubah are as Follows
1. Cessation of the sin.
2. Regret and remorse of the heart.
3. Firm resolve not to return to the sin.
4. Returning the right of the oppressed, in that which is
particular to the rights of man.
Alee (radiAllahu anhu) who said that Aboo Bakr (radiallahu anhu) told him
that he heard the Messenger of Allaah (sal Allahu alayhi was sallam) say:
There is no servant who commits a sin and then he
purifies himself (wudoo') and then prays two rakaahs
and then seeks forgiveness of Allaah except that
Allaah forgives him.
[Ahmad, Aboo dawood eng trans. Vol. 1 #1516 and others]
subhanAllah my heart is killing me, astaghfirullah,
Al-Istighfaar (Seeking Repentance)
Shaykh ul-Islaam Ibn Taymiyah rahimahullaah
Majmoo al-Fataawaa 10/88-90
The Messenger of Allah, sallallahu `alaihi wa sallam, said:
"The master of invocations for forgiveness is that the servant says:
O' my 'ilãh You are my Lord, there is no 'ilãh but You. You created me, and I am your bondservant, and I will stick to my covenant and promise [of faith and sincere obedience] to You, as to my ability. I seek refuge in You from the evil of what I have done, I acknowledge, to You, your bounties upon me, and I acknowledge, to You, my sin. Thus forgive me, for none forgives sins except You.
Whoever says this as he enters upon evening, then, dies that night, he would enter Paradise; and if one says this as he enters upon morning, then, dies that day, he would enter Paradise." [Al-Bukhari]
The servant is always in the blessings of Allah, which necessitate thankfulness, and in sinfulness, which requires seeking forgiveness. Both of these matters are required and essential for the servant at all times, as the servant does not cease to alternate between Allaah's (various) favors and blessings, and does not cease to be in need of repentance and seeking forgiveness.
This is why the Master of the Children of Adam, and the Leader of the Pious, Muhammad, sallallahu `alaihi wa sallam sought forgiveness in all circumstances. He said in an authentic hadeeth reported by al-Bukhari:
"O people, repent to your Lord, for verily I seek forgiveness from Allah and repent to him more than seventy times in a day."
It is reported in Saheeh Muslim that he said: "I seek forgiveness one hundred times in a day." [Muslim]
`Abdullah ibn `Umar said: We counted in a single sitting the Messenger of Allah, sallallahu `alaihi wa sallam, saying one hundred times:
My Lord, forgive me and accept my repentance, verily you are Acceptor of Repentance, Oft-Forgiving. [Ahmad, Abu Dawood, Ibn Maajah]
This is why seeking forgiveness was legislated at the end of actions. Allah the Exalted said:
"Those who seek forgiveness before dawn (at late night)." [Aal `Imraan (3):17]
Some of them said: "Give life to your nights by performing Prayer, and when the time of late night comes, concern yourself with seeking forgiveness."
It is related in the Saheeh that the Prophet, sallallahu `alaihi wa sallam, when he finished his Prayer, he would seek forgiveness three times and say:
[O' my 'ilãh You are 'As-Salãm [One free from flaws], and from You comes Salãm [peace, or safety], blessed are Thee O' haver of glory and kindness.] [Muslim]
Allah says:
"And seek forgiveness of Allah. Indeed, Allah is Forgiving and Merciful." [al-Muzammil (73):20]
(Even) After the Prophet conveyed the Message, fought in the path of Allah with true jihad, and performed what Allah ordered more than anyone else, Allah commanded his Prophet (to perform istighfar), as He the Exalted said:
"When the victory of Allah has come and the conquest, and you see the people entering into the religion of Allah in multitudes, then exalt [Him] with praise of your Lord and ask forgiveness of Him. Indeed, He is ever Accepting of repentance." [An-Nasr (110):1-3]
This is why the Deen is established with Tawheed and Istighfaar, as Allah the Exalted said:
"Alif Lam Ra. [This is] a Book whose verses are perfected an then presented in detail from [one who is] Wise and Acquainted. [Through a messenger, saying], "Do not worship except Allah. Indeed, I am to you from Him a warner and a bringer of good tidings," and [saying], "Seek forgiveness of your Lord and repent to Him, [and] He will let you enjoy a good provision." [Hood(11):1-3]
And Allah says:
"So take a straight course to Him and seek His forgiveness." [Fussilat (41):6].
And He says:
"So know [O Muhammad], that there is no deity except Allah and ask forgiveness for your sin and for the believing men and believing women." [Muhammad (47):19]
This is why it was it came in a narration: "The Shaytan said: People are destroyed with sins, and they destroy me with 'Laa ilaha ill Allah' and seeking forgiveness." [Reported by Ibn Abi Asim and Abu Ya`la, but its chain is a fabrication].
Yoonus, `alayhis salam, said:
"There is no deity except You; exalted are You. Indeed, I have been of the wrongdoers." [al-Anbiyaa' (21):87]
The Prophet, sallallahu `alaihi wa sallam, when he would ride his mount, he would praise Allah, then say Allahu Akbar three times, then say:
[I testify that there is no 'ilah except You, Glorified are You, I have transgressed upon myself, so forgive me] [Abu Dawood and at-Tirmidhi, who said it is hasan saheeh]
Expiation of a gathering with which the gathering is completed is (the supplication):
[Glorified are You O' my 'ilãh and I am in Your praise, I testify that there is no 'ilah except You, I ask Your forgiveness and repent unto You.] [Abu Dawood and At-Tirmidhee, who said it is hasan saheeh]
Allah knows best, and may His blessings and peace be upon [the Prophet] Muhammad.
may Allah forgive n have mercy upon us ameen. from now inshaa Allah everything by the book, i cannot afford to play games with my deen, im weak now, i need to build myself, and it makes sense with getting to know Allah all over again, my foundations r still shaking, knowledge i had, ii've been caused to forget and this is from my own hands, my memeory is bad, so i take what was advised and leave off sin inshaa Allah may Allah aid ameen, may Allah strengthen all my sisters n brothers going through a hard time ameen, Allah never gives up on us, is us who gives up on Him, alahmdulillah for having the best companion, listener, guardian, protector subhanAllah without His mercy id have no hope. mayHe grant us all good ends ameen, now time to be serious inshaa Allah, trust is placed, and good rewards anticipated subhanAllah i truely do love Allah. Alhamdulillah rememeber in duas pls wasalamu alaykum
subhanAllah tests r mad! from 1 to another in a blink of an eye, but i had enough subhanAllah im tired lol, i have decided just to chill, no more drama, from now on i need to protect myself, just do what im supposed to do, i need to study, i need to strengthen my reationship with Allah, i have neglected it far too much and im suffering the concequences. Alhamdulillah ala kulli hal, you know subhanAllah we forget, we get so caught up in this duyna, actions become almost robotic, khushu is lost, ihsan not felt O( may Allah aid n strengthen us ameen
The Conditions of Taubah are as Follows
1. Cessation of the sin.
2. Regret and remorse of the heart.
3. Firm resolve not to return to the sin.
4. Returning the right of the oppressed, in that which is
particular to the rights of man.
Alee (radiAllahu anhu) who said that Aboo Bakr (radiallahu anhu) told him
that he heard the Messenger of Allaah (sal Allahu alayhi was sallam) say:
There is no servant who commits a sin and then he
purifies himself (wudoo') and then prays two rakaahs
and then seeks forgiveness of Allaah except that
Allaah forgives him.
[Ahmad, Aboo dawood eng trans. Vol. 1 #1516 and others]
subhanAllah my heart is killing me, astaghfirullah,
Al-Istighfaar (Seeking Repentance)
Shaykh ul-Islaam Ibn Taymiyah rahimahullaah
Majmoo al-Fataawaa 10/88-90
The Messenger of Allah, sallallahu `alaihi wa sallam, said:
"The master of invocations for forgiveness is that the servant says:
O' my 'ilãh You are my Lord, there is no 'ilãh but You. You created me, and I am your bondservant, and I will stick to my covenant and promise [of faith and sincere obedience] to You, as to my ability. I seek refuge in You from the evil of what I have done, I acknowledge, to You, your bounties upon me, and I acknowledge, to You, my sin. Thus forgive me, for none forgives sins except You.
Whoever says this as he enters upon evening, then, dies that night, he would enter Paradise; and if one says this as he enters upon morning, then, dies that day, he would enter Paradise." [Al-Bukhari]
The servant is always in the blessings of Allah, which necessitate thankfulness, and in sinfulness, which requires seeking forgiveness. Both of these matters are required and essential for the servant at all times, as the servant does not cease to alternate between Allaah's (various) favors and blessings, and does not cease to be in need of repentance and seeking forgiveness.
This is why the Master of the Children of Adam, and the Leader of the Pious, Muhammad, sallallahu `alaihi wa sallam sought forgiveness in all circumstances. He said in an authentic hadeeth reported by al-Bukhari:
"O people, repent to your Lord, for verily I seek forgiveness from Allah and repent to him more than seventy times in a day."
It is reported in Saheeh Muslim that he said: "I seek forgiveness one hundred times in a day." [Muslim]
`Abdullah ibn `Umar said: We counted in a single sitting the Messenger of Allah, sallallahu `alaihi wa sallam, saying one hundred times:
My Lord, forgive me and accept my repentance, verily you are Acceptor of Repentance, Oft-Forgiving. [Ahmad, Abu Dawood, Ibn Maajah]
This is why seeking forgiveness was legislated at the end of actions. Allah the Exalted said:
"Those who seek forgiveness before dawn (at late night)." [Aal `Imraan (3):17]
Some of them said: "Give life to your nights by performing Prayer, and when the time of late night comes, concern yourself with seeking forgiveness."
It is related in the Saheeh that the Prophet, sallallahu `alaihi wa sallam, when he finished his Prayer, he would seek forgiveness three times and say:
[O' my 'ilãh You are 'As-Salãm [One free from flaws], and from You comes Salãm [peace, or safety], blessed are Thee O' haver of glory and kindness.] [Muslim]
Allah says:
"And seek forgiveness of Allah. Indeed, Allah is Forgiving and Merciful." [al-Muzammil (73):20]
(Even) After the Prophet conveyed the Message, fought in the path of Allah with true jihad, and performed what Allah ordered more than anyone else, Allah commanded his Prophet (to perform istighfar), as He the Exalted said:
"When the victory of Allah has come and the conquest, and you see the people entering into the religion of Allah in multitudes, then exalt [Him] with praise of your Lord and ask forgiveness of Him. Indeed, He is ever Accepting of repentance." [An-Nasr (110):1-3]
This is why the Deen is established with Tawheed and Istighfaar, as Allah the Exalted said:
"Alif Lam Ra. [This is] a Book whose verses are perfected an then presented in detail from [one who is] Wise and Acquainted. [Through a messenger, saying], "Do not worship except Allah. Indeed, I am to you from Him a warner and a bringer of good tidings," and [saying], "Seek forgiveness of your Lord and repent to Him, [and] He will let you enjoy a good provision." [Hood(11):1-3]
And Allah says:
"So take a straight course to Him and seek His forgiveness." [Fussilat (41):6].
And He says:
"So know [O Muhammad], that there is no deity except Allah and ask forgiveness for your sin and for the believing men and believing women." [Muhammad (47):19]
This is why it was it came in a narration: "The Shaytan said: People are destroyed with sins, and they destroy me with 'Laa ilaha ill Allah' and seeking forgiveness." [Reported by Ibn Abi Asim and Abu Ya`la, but its chain is a fabrication].
Yoonus, `alayhis salam, said:
"There is no deity except You; exalted are You. Indeed, I have been of the wrongdoers." [al-Anbiyaa' (21):87]
The Prophet, sallallahu `alaihi wa sallam, when he would ride his mount, he would praise Allah, then say Allahu Akbar three times, then say:
[I testify that there is no 'ilah except You, Glorified are You, I have transgressed upon myself, so forgive me] [Abu Dawood and at-Tirmidhi, who said it is hasan saheeh]
Expiation of a gathering with which the gathering is completed is (the supplication):
[Glorified are You O' my 'ilãh and I am in Your praise, I testify that there is no 'ilah except You, I ask Your forgiveness and repent unto You.] [Abu Dawood and At-Tirmidhee, who said it is hasan saheeh]
Allah knows best, and may His blessings and peace be upon [the Prophet] Muhammad.
may Allah forgive n have mercy upon us ameen. from now inshaa Allah everything by the book, i cannot afford to play games with my deen, im weak now, i need to build myself, and it makes sense with getting to know Allah all over again, my foundations r still shaking, knowledge i had, ii've been caused to forget and this is from my own hands, my memeory is bad, so i take what was advised and leave off sin inshaa Allah may Allah aid ameen, may Allah strengthen all my sisters n brothers going through a hard time ameen, Allah never gives up on us, is us who gives up on Him, alahmdulillah for having the best companion, listener, guardian, protector subhanAllah without His mercy id have no hope. mayHe grant us all good ends ameen, now time to be serious inshaa Allah, trust is placed, and good rewards anticipated subhanAllah i truely do love Allah. Alhamdulillah rememeber in duas pls wasalamu alaykum
Wednesday, 10 September 2008
If your mind would free itself from the governorship of your desires, the state would return back to it.
as salamu alaykum,
subhanAllah i can sleep!, my timetable has been so messed up, but inshaa Allah now i will get into more of a routine.Alhamdulillah I feel my emaan increasing its amazing all u have to do is fight ur nafs (sounds so simple huh) but alhamdulillah im happy, i feel sakinah mashaa Allah, i was reading through my blog yesterday and its amazing subhanAllah my emaan was so high this time last year, and what a roller coaster i've been on! clinging to a rope with my molar teeth comes to mind subhanAllah i think maybe one of the threads got stuck in my tooth and held me on! Mercy of Allah O) Alhamdulillah.
Repel the thought, for if you don't, it becomes an idea.
So repel the idea, for if you don't it will become a desire.
So fight against that (desire), for if you don't, it will become a determination and a passion.
And if you don't repel that, it will become an action.
And if you don't replace it with its opposite, it will become a constant habit.
So at that point, it will be difficult for you to change it.
Ibn Al Qayyim
Mashaa Allah the Dr of the hearts ibn al Qayyim, a recommenation to read his literature for any one who suffers from diseases of the heart i know i benefit greatly personally Al Fawaid is one of my favourites by him mashaa Allah
http://www.kalamullah.com/Books/Al-FAWAID.pdf
subhanAllah i can sleep!, my timetable has been so messed up, but inshaa Allah now i will get into more of a routine.Alhamdulillah I feel my emaan increasing its amazing all u have to do is fight ur nafs (sounds so simple huh) but alhamdulillah im happy, i feel sakinah mashaa Allah, i was reading through my blog yesterday and its amazing subhanAllah my emaan was so high this time last year, and what a roller coaster i've been on! clinging to a rope with my molar teeth comes to mind subhanAllah i think maybe one of the threads got stuck in my tooth and held me on! Mercy of Allah O) Alhamdulillah.
Repel the thought, for if you don't, it becomes an idea.
So repel the idea, for if you don't it will become a desire.
So fight against that (desire), for if you don't, it will become a determination and a passion.
And if you don't repel that, it will become an action.
And if you don't replace it with its opposite, it will become a constant habit.
So at that point, it will be difficult for you to change it.
Ibn Al Qayyim
Mashaa Allah the Dr of the hearts ibn al Qayyim, a recommenation to read his literature for any one who suffers from diseases of the heart i know i benefit greatly personally Al Fawaid is one of my favourites by him mashaa Allah
http://www.kalamullah.com/Books/Al-FAWAID.pdf
Tuesday, 9 September 2008
my new pal !!
as salamu alaykum, i have decided to make my blog my friend lol, inshaa Allah it will be a beneficial companion with which i can share my thoughts and inshaa Allah gain from things posted, have to go pick boys from shcool! lol bbl inshaa Allah, n pls excuses me if it looks like im talking to myself O) i just need a place to express myself, and where better than a public bloggggggg may Allah forgive n have mercy upon us all ameen wasalamu alaykum
Subscribe to:
Posts (Atom)