Imam Ibn al-Jawzi said:
"Know, that days are but hours, and hours are but breaths, and every soul is a container, hence let not any breath pass without any benefit, such as on the Day of Judgement you find an empty container and feel regret! Be aware of every hour and how it passes, and only spend it in the best possible way; do not neglect yourself, but render it accustomed to the noblest and best of actions, and send to your grave that which will please you when you arrive to it."
Monday, 22 December 2008
Saturday, 13 December 2008
Spirits are Conscripted Soldiers
By Muhammad Sâlih al-Munajjid
Praise be to Allâh.
Imâm al-Bukhârî (may Allâh have mercy on him) reported in his Sahîh that ‘Ā’ishah (May Allâh be pleased with her) said: “I heard the Prophet saying: ‘Spirits are like conscripted soldiers; those whom they recognize, they get along with, and those whom they do not recognize, they will not get along with.’” (Sahîh al-Bukhârî, Kitâb Ahâdîth al-Anbiyâ’, Bâb al-Arwâh junûd mujannadah).
Ibn Hajar (May Allâh have mercy on him) said in his commentary on the hadîth: “Concerning the phrase ‘Spirits are like conscripted soldiers…’ al-Khattâbî said: ‘This may refer to their similarity as regards good or evil, righteousness or corruption. Good people are inclined towards other good people, and evil people are similarly inclined towards other evil people. Spirits feel affinity with others according to the nature in which they were created, good or evil. If spirits’ natures are similar, they will get along, otherwise they will not be on good terms with one another. It could be that what is being referred to is the beginning of creation in the realm of the unseen when, it is reported, souls were created before bodies, and used to meet one another and express their pessimism about the future. When spirits have entered bodies (come to the physical realm) they may recognize one another from the past, and may be on friendly terms or otherwise based on that past experience.”
Someone else said: “What it means is that when spirits are created, they are made in two parts, and when the bodies in which the spirits reside meet in this world, they either get along together or do not, based on the way in which these spirits are created in this world.”
I say that this is not contradicted by the fact that some people who do not like one another at first may get along well later on, because the hadîth is probably speaking about the moment of first meeting, which has to do with the original creation and nothing else. If they dislike one another at first but later come to like one another, it is because of something new, a new quality that makes them love one another after the initial dislike, such as a kâfir becoming a Muslim or a sinner being reformed.
The phrase “conscripted soldiers” refers to different types or classifications, or groups brought together. Ibn al-Jawzî said: “What we learn from this hadîth is that when a person finds that he feels dislike towards someone who is known to be virtuous or righteous, he should try to find out the reason for that so that he can make the effort to rid himself of something undesirable. The opposite (if a person finds himself liking someone who is known to be evil) also applies.” Al-Qurtubî said: “Although they are all spirits, they differ in different ways, so a person will feel an affinity with spirits of one kind, and will get along with them because of the special quality that they have in common. So we notice that people of all types will get along with those with whom they share an affinity, and will keep away from those who are of other types. [“Birds of a feather flock together” – Translator]. We may also note that within any given group or type, people may get along with some and dislike others, and this is in accordance with issues or qualities that form the basis of love or hate.”
We have narrated a mawsûl report in Sunan Abî Ya’lâ, at the beginning of which is the story narrated from ‘Amrah bint ‘Abd al-Rahmân, who said: “There was a woman in Makkah who liked to joke, and she came and stayed with a woman in Madînah who was like her. When ‘Ā’ishah heard about this, she said, ‘My beloved spoke the truth. I heard the Messenger of Allâh saying…’ and mentioned a similar hadîth.”
The hadîth was also narrated by Muslim in his Sahîh, 4773. Al-Nawawî said: “With regard to the words of the Prophet , ‘Spirits are like conscripted soldiers; those whom they recognize, they get along with, and those whom they do not recognize, they will not get along with’, the scholars said that the meaning is groups gathered together, or different types. As for them getting along, this happens because of something in common between them that Allâh has created. It was said that they are similar attributes that Allâh has created in them, or that they were created in a group and then dispersed in their bodies, so people who have similar characteristics will like one another, and those who do not have similar characteristics will not like one another. Al-Khattâbî and others said: this getting along with one another has to do with what Allâh decreed from the outset about the ultimate destiny of spirits, whether they will be among the blessed [in Paradise] or the doomed [in Hell]. Spirits are of two opposing kinds, and when they meet in this physical world, they will either love or hate one another depending on the way they were created. Good spirits will be inclined towards other good spirits, and evil spirits will be inclined towards other evil spirits. And Allâh knows best.
Praise be to Allâh.
Imâm al-Bukhârî (may Allâh have mercy on him) reported in his Sahîh that ‘Ā’ishah (May Allâh be pleased with her) said: “I heard the Prophet saying: ‘Spirits are like conscripted soldiers; those whom they recognize, they get along with, and those whom they do not recognize, they will not get along with.’” (Sahîh al-Bukhârî, Kitâb Ahâdîth al-Anbiyâ’, Bâb al-Arwâh junûd mujannadah).
Ibn Hajar (May Allâh have mercy on him) said in his commentary on the hadîth: “Concerning the phrase ‘Spirits are like conscripted soldiers…’ al-Khattâbî said: ‘This may refer to their similarity as regards good or evil, righteousness or corruption. Good people are inclined towards other good people, and evil people are similarly inclined towards other evil people. Spirits feel affinity with others according to the nature in which they were created, good or evil. If spirits’ natures are similar, they will get along, otherwise they will not be on good terms with one another. It could be that what is being referred to is the beginning of creation in the realm of the unseen when, it is reported, souls were created before bodies, and used to meet one another and express their pessimism about the future. When spirits have entered bodies (come to the physical realm) they may recognize one another from the past, and may be on friendly terms or otherwise based on that past experience.”
Someone else said: “What it means is that when spirits are created, they are made in two parts, and when the bodies in which the spirits reside meet in this world, they either get along together or do not, based on the way in which these spirits are created in this world.”
I say that this is not contradicted by the fact that some people who do not like one another at first may get along well later on, because the hadîth is probably speaking about the moment of first meeting, which has to do with the original creation and nothing else. If they dislike one another at first but later come to like one another, it is because of something new, a new quality that makes them love one another after the initial dislike, such as a kâfir becoming a Muslim or a sinner being reformed.
The phrase “conscripted soldiers” refers to different types or classifications, or groups brought together. Ibn al-Jawzî said: “What we learn from this hadîth is that when a person finds that he feels dislike towards someone who is known to be virtuous or righteous, he should try to find out the reason for that so that he can make the effort to rid himself of something undesirable. The opposite (if a person finds himself liking someone who is known to be evil) also applies.” Al-Qurtubî said: “Although they are all spirits, they differ in different ways, so a person will feel an affinity with spirits of one kind, and will get along with them because of the special quality that they have in common. So we notice that people of all types will get along with those with whom they share an affinity, and will keep away from those who are of other types. [“Birds of a feather flock together” – Translator]. We may also note that within any given group or type, people may get along with some and dislike others, and this is in accordance with issues or qualities that form the basis of love or hate.”
We have narrated a mawsûl report in Sunan Abî Ya’lâ, at the beginning of which is the story narrated from ‘Amrah bint ‘Abd al-Rahmân, who said: “There was a woman in Makkah who liked to joke, and she came and stayed with a woman in Madînah who was like her. When ‘Ā’ishah heard about this, she said, ‘My beloved spoke the truth. I heard the Messenger of Allâh saying…’ and mentioned a similar hadîth.”
The hadîth was also narrated by Muslim in his Sahîh, 4773. Al-Nawawî said: “With regard to the words of the Prophet , ‘Spirits are like conscripted soldiers; those whom they recognize, they get along with, and those whom they do not recognize, they will not get along with’, the scholars said that the meaning is groups gathered together, or different types. As for them getting along, this happens because of something in common between them that Allâh has created. It was said that they are similar attributes that Allâh has created in them, or that they were created in a group and then dispersed in their bodies, so people who have similar characteristics will like one another, and those who do not have similar characteristics will not like one another. Al-Khattâbî and others said: this getting along with one another has to do with what Allâh decreed from the outset about the ultimate destiny of spirits, whether they will be among the blessed [in Paradise] or the doomed [in Hell]. Spirits are of two opposing kinds, and when they meet in this physical world, they will either love or hate one another depending on the way they were created. Good spirits will be inclined towards other good spirits, and evil spirits will be inclined towards other evil spirits. And Allâh knows best.
Friday, 5 December 2008
30 Stories of the Salaf preserving their tongues
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Sh. Al-Islam Ibn Taymyya (May Allah Bestows His mercy upon him) said in his writings explaining the situations of many people:
"It is much surprising to find a person who easily preserves himself from committing sins i.e. earning Money from Haram sources, being injust, stealing, drinking alcohol or to look at what is unlawful for him to look at, while he still finds it difficult to preserve his tongue. It happens to see someone who is known with his righteousness, all time worshipping and piety but he utters words that cause Allah’s wrath, while he is not aware of such consequences. You may see a person who preserves himself from approaching what leads to injustice or any filthy action yet his tongue is not stopping from back-biting live and dead people alike without even caring about it".
1) It was stated that if someone asked to see Ibrahim Al-Nakh'ie, while he is at home, but he disliked to go outside to meet him, he would tell his servant: "tell him to ask for me in the Masjid and do not say: I am not here, so that it does not count as a lie".
2) It was narrated that a wise man used to say if he ever finds a person who talks much and rarely silent: “Allah subhanu created for you two ears and one tongue so that what you hear is double what you talk".
3) Al-Rabie'e Bin Soubaih narrated that a man said to Al-Hassan: O' Abu Sa'eed I see something I dislike, Abu Sa'eed replied: what is that? He said:" I see people attending your place looking for any mistake you make so they can spread it amongst people to ruin your reputation. Al-Hassan replied: O’ My nephew: Do not let this matter be heavy on your chest and bother you. I will tell you what is greater and surprising than that. The man replied: what is that, uncle? He said: “I obeyed myself in every aspect that gets me closer to Allah, hoping to enter Jannah, be saved from hell-fire and to be with the prophets. However, I never obeyed myself when it comes to listen to what people has say i.e. backbiting, slandering or whatever is evil. You need to know that if anyone has to be preserved from people’s tongues evilness then it has to be the creator who created them. Thus, knowing that, the created is normally to be never protected from their evil tongues.
4) Jubair bin Abdullah said: I saw a man approaching Wahb Bin Manbah saying to him: “There is someone who backbites you” so Ibn Wahbah replied: “Did not the shaytaan find anyone else but you to muck with and make him to look like a fool? Then it was just moments after that and the man came so he welcomed him and treated him kindly.
5) Hatim Bin Al-A’sim said: “If a respectable good man sits with you, you would be watching every word you utter so that you do not say something wrong. Yet, you know that your words are watched by Allah but you still do not watch the words you utter!!!
6) Abu Hyyan Al-Tamimi narrated from his father saying: “I saw the daughter of Al-Rabe’e Bin Al-khaytham asking his permission to go and play so he replied to her: go and utter nothing but goodness.
7) A man backbited someone while he was in the presence of Ma’roof Al-karkhi so Ma’roof said, warning the man about the danger of backbiting: “keep in mind, always, the time when they put pieces of cotton in your eyes, referring to his death”
8) a man told Amro Bin Al-Obaid : Al-Aswari still backbites you and mentions you with no good , so Amro replied: “You did not fulfill the trust of the man when he let you sit with him since you told us what he said furthermore, you did not fulfill my rights upon you when you told me what I dislike to hear about one of my brothers. However, advise him that death will happen to all of us, the grave will hold us inside and the judgment day will gather us and then Allah will be the judge between us and he is, truly, the most just wise judge.
9) Al-Mmoafi Bin Umran once was asked: what do you say of a man who writes poetry? He replied: it is his life so let him waste it if he wishes the way he likes!!!
10) Ibn abbas ( radi Allahu a’nhuma) said: There is no word that son of Adam utters without being written, even the pain humming he makes because of his sickness. So when Imam Ahamd was sick he was told that Tawoos disliked pain humming of sickness so Imam Ahmad stopped doing so, although the pain was great.
11) Umar Bin A’bd Al-Aziz once said: “whoever knows and realize that his words, he utters, are part of his deeds, He, surely will speak only with what concerns him”
12) Al-Hassan bin Saleh Said: “We searched into where Wara’ (refers to the status where a person avoid doing what is Halal fearing that it has a suspicion of Haram) can be found, and we realized that Wara’ is rarely can be found and if it is found it will be the least of it in Tongues”.
13) Abdullah Al-Khayar used to say when he sits with people : “O’ Allah save us and protect us and save the believers from the evilness of our tongues”
14) Some of the Salaf used to say: “every hour which Son of Adam lived will be viewed and screened to him. And every hour he lived and did not mention or remembered Allah in that hour, he will weep on himself for wasting such an hour”
15) Al-Hassan bin Bashar once said: “I observed my tongue for thirty years so that I never uttered a word that require me to apologize for”
16) Bishr Bin Mansour once said: “we were once sitting with Ayoob Al-Sukhtayani and we talked and backbited others. Consequently, stop it For if I wished to tell you all what I have talked about today I would have done already, but I will not.”
17) the Sha’bi used to daraw a circle and ask his servent to put her finger in the middle of it, if someone asked for him and he disliked going out, then he tells his servant say: “ he is not ion here” ( referring to where she puts her finger in).
Note: This is used only when it is in need and necessarily otherwise it is not allowed because this is a form of a lie although the words are not. However, it is dislikable to do in general. The sha’bi did it out of necessity and that he does not lie.
18) A man once told Al-Fadeel bin E’yaad: “A man backbited me” Al-fadeel replied: “He benefited you rather than harmed you” (He refers to the fact that he will take from the good deeds of the one who backbited him in judgment day as a result of this)
19) Abd Al-Rahman Bin Mahdi once said: “I dislike people to disobey Allah otherwise I would have wished every one in this world to backbite me. There is no equal joy to find in your scale in the judgment day a deed you did not know about or even did”
20) A man once said to Bakr bin Muhammad: “I was told that you are talking about me behind my back”. Bakr replied: “If I did then you are more precious to me than myself”
21) It was narrated that one of known respectable scholars was seen in a dream where he was asked about what happened to him after death. He replied:” “I am not passing through because of a word I said before” he was asked: what was it? He replied: “I said: people need rain badly (because they did not have rain for long time). Because of that word, I was told by Allah: “and what do you know!!! I know the interest of my slaves and what is beneficial to them”
22) Abdullah Bin Muhammad once said: I was with Imam Ahmed Bin Hanbal when a man told him: O Abu Abdullah, I have backbited you, please forgive me for what I did. So Imam Ahmed said: You are forgiven if you do not do it again. After he said that I said to him surprisingly: O abu Abdullah you simply forgave him for what he did!!! He replied to me: “did not you see conditioning my forgiveness by not doing it ever again!!
23) Some people cam,e to Ibn Sereen and said to him: we backbited you, so forgive us for what we did!! He replied: I will never make lawful what Allah made unlawful ( he indicates that they still need to repent and ask Allah forgiveness while he forgiven them)
24) Tawq Bin Munbih said: I entered at Ibn Sereen once and when he saw me, he said to me: It seems as if you are in pain and sick, I replied positively saying Yes, I am. He said after, well go see that Doctor and ask him to treat you or go see another Doctor as he is more expert than him. He immediately said after that : “ I ask Allah’s forgiveness because of what I have just said for what I said is backbiting in Allah’s right” ( He meant : advising him to see slave of Allah is a sin as he should have advise him to seek Allah’s assistance)
25) It was narrated that Al-hassan was once told that a man has backbited you. He immediately sent that man who backbited him a plate full of dates and sent a message saying: I wanted to reward you for giving me more reward, yet please forgive me as I cannot thank you enough for what you did for me”
26) Abu Umamah Al-baheli once said: “In judgment day, the slave of Allah will be given his book of deeds, where he finds rewards for things he did not do, so he asks: O My lord, where did I get these deeds? So Allah replies to him saying:” these are because of the people who backbited you and you did not know about it”
27) Some wise men once asked: what is the wisdom behind that at the time of the prophet (صلى الله عليه و سلم))) the filthy smell of backbiting was easily distinguished while nowadays we cannot distinguish this filthy smell anymore!!! He replied: “It is because the filthy smell of backbiting filled our noses, nowadays, so that we know no other smell but that one. The example of this: A man who enters a shop of leather tanner who cannot the there because of the strong smell while the people who work there, eat, drink and they never even notice that smell because it fills their noses and got used to that smell, which is the same situation of us nowadays.
28) Abdullah bin Al-Mubarak once said to Sufian Al-Thawri : O Abdullah, how amiazing that Abu Hanifah never backbites anyone so that he never even backbited an enemy of his. Sufyan replied: “He is more reasonable and smarter to let his tongue controlled with what erases his good deeds”
29) A man entered at umar bin Abdul-Aziz once and backbited another man. Umar bin abdulaziz said to this man: if you wish we will investigate what you say so if we find you a liar then you are one of those who Allah said about them {O ye who believe! If a wicked person comes to you with any news, ascertain the truth, lest ye harm people unwittingly and afterwards become full of repentance for what ye have done.} [Verse 6 from Sura Number 49] and if you were honest andw hat you said is true then you are one of theose who Allah said about them: { A slanderer, going about with calumnies,} [verse number 11, from Sura Number 68] or you can ask forgivenss. The man replied: I ask forgivenss and will never do it again.
30) A man came to Abdullah bin Umar – at the time he was a ruler- and said to him: I heard that someone mentioned me with bad behind my back in front of you. Abdullah bin Umar said: Yes, it happened. The man said: Let me know what eh said so that I defend myself and show you that what was said are lies. Abdullah bin umar said: “I dislike uttering evilness about myself by sui9ng my tongue. Yet, it is enough to know that I did not believe what was said and still joining the relationship between you and me.
Finsihed today:Wednesday: 12 / jamada Al-Akhira/ 1428 (June 27, 2007)
" Al-Jawab AL-Al-Kafi Liman sala A'n Al-Dawa Al-shafi ( Aldaa Wa Al dawaa)" by Ibn Al-Qaym
Sh. Al-Islam Ibn Taymyya (May Allah Bestows His mercy upon him) said in his writings explaining the situations of many people:
"It is much surprising to find a person who easily preserves himself from committing sins i.e. earning Money from Haram sources, being injust, stealing, drinking alcohol or to look at what is unlawful for him to look at, while he still finds it difficult to preserve his tongue. It happens to see someone who is known with his righteousness, all time worshipping and piety but he utters words that cause Allah’s wrath, while he is not aware of such consequences. You may see a person who preserves himself from approaching what leads to injustice or any filthy action yet his tongue is not stopping from back-biting live and dead people alike without even caring about it".
1) It was stated that if someone asked to see Ibrahim Al-Nakh'ie, while he is at home, but he disliked to go outside to meet him, he would tell his servant: "tell him to ask for me in the Masjid and do not say: I am not here, so that it does not count as a lie".
2) It was narrated that a wise man used to say if he ever finds a person who talks much and rarely silent: “Allah subhanu created for you two ears and one tongue so that what you hear is double what you talk".
3) Al-Rabie'e Bin Soubaih narrated that a man said to Al-Hassan: O' Abu Sa'eed I see something I dislike, Abu Sa'eed replied: what is that? He said:" I see people attending your place looking for any mistake you make so they can spread it amongst people to ruin your reputation. Al-Hassan replied: O’ My nephew: Do not let this matter be heavy on your chest and bother you. I will tell you what is greater and surprising than that. The man replied: what is that, uncle? He said: “I obeyed myself in every aspect that gets me closer to Allah, hoping to enter Jannah, be saved from hell-fire and to be with the prophets. However, I never obeyed myself when it comes to listen to what people has say i.e. backbiting, slandering or whatever is evil. You need to know that if anyone has to be preserved from people’s tongues evilness then it has to be the creator who created them. Thus, knowing that, the created is normally to be never protected from their evil tongues.
4) Jubair bin Abdullah said: I saw a man approaching Wahb Bin Manbah saying to him: “There is someone who backbites you” so Ibn Wahbah replied: “Did not the shaytaan find anyone else but you to muck with and make him to look like a fool? Then it was just moments after that and the man came so he welcomed him and treated him kindly.
5) Hatim Bin Al-A’sim said: “If a respectable good man sits with you, you would be watching every word you utter so that you do not say something wrong. Yet, you know that your words are watched by Allah but you still do not watch the words you utter!!!
6) Abu Hyyan Al-Tamimi narrated from his father saying: “I saw the daughter of Al-Rabe’e Bin Al-khaytham asking his permission to go and play so he replied to her: go and utter nothing but goodness.
7) A man backbited someone while he was in the presence of Ma’roof Al-karkhi so Ma’roof said, warning the man about the danger of backbiting: “keep in mind, always, the time when they put pieces of cotton in your eyes, referring to his death”
8) a man told Amro Bin Al-Obaid : Al-Aswari still backbites you and mentions you with no good , so Amro replied: “You did not fulfill the trust of the man when he let you sit with him since you told us what he said furthermore, you did not fulfill my rights upon you when you told me what I dislike to hear about one of my brothers. However, advise him that death will happen to all of us, the grave will hold us inside and the judgment day will gather us and then Allah will be the judge between us and he is, truly, the most just wise judge.
9) Al-Mmoafi Bin Umran once was asked: what do you say of a man who writes poetry? He replied: it is his life so let him waste it if he wishes the way he likes!!!
10) Ibn abbas ( radi Allahu a’nhuma) said: There is no word that son of Adam utters without being written, even the pain humming he makes because of his sickness. So when Imam Ahamd was sick he was told that Tawoos disliked pain humming of sickness so Imam Ahmad stopped doing so, although the pain was great.
11) Umar Bin A’bd Al-Aziz once said: “whoever knows and realize that his words, he utters, are part of his deeds, He, surely will speak only with what concerns him”
12) Al-Hassan bin Saleh Said: “We searched into where Wara’ (refers to the status where a person avoid doing what is Halal fearing that it has a suspicion of Haram) can be found, and we realized that Wara’ is rarely can be found and if it is found it will be the least of it in Tongues”.
13) Abdullah Al-Khayar used to say when he sits with people : “O’ Allah save us and protect us and save the believers from the evilness of our tongues”
14) Some of the Salaf used to say: “every hour which Son of Adam lived will be viewed and screened to him. And every hour he lived and did not mention or remembered Allah in that hour, he will weep on himself for wasting such an hour”
15) Al-Hassan bin Bashar once said: “I observed my tongue for thirty years so that I never uttered a word that require me to apologize for”
16) Bishr Bin Mansour once said: “we were once sitting with Ayoob Al-Sukhtayani and we talked and backbited others. Consequently, stop it For if I wished to tell you all what I have talked about today I would have done already, but I will not.”
17) the Sha’bi used to daraw a circle and ask his servent to put her finger in the middle of it, if someone asked for him and he disliked going out, then he tells his servant say: “ he is not ion here” ( referring to where she puts her finger in).
Note: This is used only when it is in need and necessarily otherwise it is not allowed because this is a form of a lie although the words are not. However, it is dislikable to do in general. The sha’bi did it out of necessity and that he does not lie.
18) A man once told Al-Fadeel bin E’yaad: “A man backbited me” Al-fadeel replied: “He benefited you rather than harmed you” (He refers to the fact that he will take from the good deeds of the one who backbited him in judgment day as a result of this)
19) Abd Al-Rahman Bin Mahdi once said: “I dislike people to disobey Allah otherwise I would have wished every one in this world to backbite me. There is no equal joy to find in your scale in the judgment day a deed you did not know about or even did”
20) A man once said to Bakr bin Muhammad: “I was told that you are talking about me behind my back”. Bakr replied: “If I did then you are more precious to me than myself”
21) It was narrated that one of known respectable scholars was seen in a dream where he was asked about what happened to him after death. He replied:” “I am not passing through because of a word I said before” he was asked: what was it? He replied: “I said: people need rain badly (because they did not have rain for long time). Because of that word, I was told by Allah: “and what do you know!!! I know the interest of my slaves and what is beneficial to them”
22) Abdullah Bin Muhammad once said: I was with Imam Ahmed Bin Hanbal when a man told him: O Abu Abdullah, I have backbited you, please forgive me for what I did. So Imam Ahmed said: You are forgiven if you do not do it again. After he said that I said to him surprisingly: O abu Abdullah you simply forgave him for what he did!!! He replied to me: “did not you see conditioning my forgiveness by not doing it ever again!!
23) Some people cam,e to Ibn Sereen and said to him: we backbited you, so forgive us for what we did!! He replied: I will never make lawful what Allah made unlawful ( he indicates that they still need to repent and ask Allah forgiveness while he forgiven them)
24) Tawq Bin Munbih said: I entered at Ibn Sereen once and when he saw me, he said to me: It seems as if you are in pain and sick, I replied positively saying Yes, I am. He said after, well go see that Doctor and ask him to treat you or go see another Doctor as he is more expert than him. He immediately said after that : “ I ask Allah’s forgiveness because of what I have just said for what I said is backbiting in Allah’s right” ( He meant : advising him to see slave of Allah is a sin as he should have advise him to seek Allah’s assistance)
25) It was narrated that Al-hassan was once told that a man has backbited you. He immediately sent that man who backbited him a plate full of dates and sent a message saying: I wanted to reward you for giving me more reward, yet please forgive me as I cannot thank you enough for what you did for me”
26) Abu Umamah Al-baheli once said: “In judgment day, the slave of Allah will be given his book of deeds, where he finds rewards for things he did not do, so he asks: O My lord, where did I get these deeds? So Allah replies to him saying:” these are because of the people who backbited you and you did not know about it”
27) Some wise men once asked: what is the wisdom behind that at the time of the prophet (صلى الله عليه و سلم))) the filthy smell of backbiting was easily distinguished while nowadays we cannot distinguish this filthy smell anymore!!! He replied: “It is because the filthy smell of backbiting filled our noses, nowadays, so that we know no other smell but that one. The example of this: A man who enters a shop of leather tanner who cannot the there because of the strong smell while the people who work there, eat, drink and they never even notice that smell because it fills their noses and got used to that smell, which is the same situation of us nowadays.
28) Abdullah bin Al-Mubarak once said to Sufian Al-Thawri : O Abdullah, how amiazing that Abu Hanifah never backbites anyone so that he never even backbited an enemy of his. Sufyan replied: “He is more reasonable and smarter to let his tongue controlled with what erases his good deeds”
29) A man entered at umar bin Abdul-Aziz once and backbited another man. Umar bin abdulaziz said to this man: if you wish we will investigate what you say so if we find you a liar then you are one of those who Allah said about them {O ye who believe! If a wicked person comes to you with any news, ascertain the truth, lest ye harm people unwittingly and afterwards become full of repentance for what ye have done.} [Verse 6 from Sura Number 49] and if you were honest andw hat you said is true then you are one of theose who Allah said about them: { A slanderer, going about with calumnies,} [verse number 11, from Sura Number 68] or you can ask forgivenss. The man replied: I ask forgivenss and will never do it again.
30) A man came to Abdullah bin Umar – at the time he was a ruler- and said to him: I heard that someone mentioned me with bad behind my back in front of you. Abdullah bin Umar said: Yes, it happened. The man said: Let me know what eh said so that I defend myself and show you that what was said are lies. Abdullah bin umar said: “I dislike uttering evilness about myself by sui9ng my tongue. Yet, it is enough to know that I did not believe what was said and still joining the relationship between you and me.
Finsihed today:Wednesday: 12 / jamada Al-Akhira/ 1428 (June 27, 2007)
" Al-Jawab AL-Al-Kafi Liman sala A'n Al-Dawa Al-shafi ( Aldaa Wa Al dawaa)" by Ibn Al-Qaym
عن أبـي رقــيـة تمـيم بن أوس الـداري رضي الله عنه ، أن النبي صلى الله عـليه وسـلم قـال :" الـديـن النصيحة" قلنا : لمن ؟ قال : " الله ، ولـكـتـابـه ، ولـرسـولـه ، ولأ ئـمـة الـمـسـلـمـيـن وعــامـتهم" رواه مسلم
As for the detailed explanation of Naseehah then al-Khattaabee (rahimhu Allaah) and others from amongst the 'ulemaa have said:
Naseehah to Allaah ta'aalaa refers to belief in Him and the negation of all shirk, and leaving heresy and disbelief in His Attributes, rather describing Him with the Perfect and Complete Attributes, all of them, and freeing Him of all deficiencies. And it further implies being firm upon His obedience and keeping away from sin, and loving for His sake and hating for His sake, and waging Jihaad against those who disbelieve in Him. And recognising His favours and thanking Him for that, and having sincerity for Him in all our affairs, and supplicating to Him with all of His Names and Attributes that He has mentioned, and encouraging others upon that, and courteous behaviour with the people.
As for the detailed explanation of Naseehah then al-Khattaabee (rahimhu Allaah) and others from amongst the 'ulemaa have said:
Naseehah to Allaah ta'aalaa refers to belief in Him and the negation of all shirk, and leaving heresy and disbelief in His Attributes, rather describing Him with the Perfect and Complete Attributes, all of them, and freeing Him of all deficiencies. And it further implies being firm upon His obedience and keeping away from sin, and loving for His sake and hating for His sake, and waging Jihaad against those who disbelieve in Him. And recognising His favours and thanking Him for that, and having sincerity for Him in all our affairs, and supplicating to Him with all of His Names and Attributes that He has mentioned, and encouraging others upon that, and courteous behaviour with the people.
Ten Examples of the Haya' of the Salaf
1 - Abu Musa al-Ash'ari:
Anas bin Malik said:
"When Abu Musa would sleep, he would wear a small over garment, fearing that his 'awrah would be exposed."
['Siyar A'lam an-Nubala''; 2/399]
2 - Ibn 'Abbas:
"He would not enter the bathroom except that he was alone, and would be wearing a thick outer garment, saying: "I am shy from Allah Seeing me in the bathroom without any clothing.""
['Siyar A'lam an-Nubala''; 3/355]
3 - 'A'ishah:
"I used to enter the building in which the Messenger of Allah and my father were buried while I was dressed lightly, saying: 'These are just my husband and father.'
However, when 'Umar was buried, by Allah, I never entered this building except that my clothing was wrapped tightly around my body, out of shyness from 'Umar."
[al-Hakim's 'Mustadrak' (4/7), and he declared it authentic]
4 - Hisham bin 'Ammar:
Mu'awiyah bin Aws narrated:
"I saw Hisham bin 'Ammar, and when he would walk in the street, he would look down to the ground, and he would never raise his head to the sky, out of shyness from Allah - the Mighty and Majestic."
['Siyar A'lam an-Nubala''; 11/430]
5 - al-Humaydi:
"Abu Bakr bin Maymun came and knocked on the door of al-Humaydi, and assumed that he was given permission to enter. So, he entered, finding al-Humaydi with his thigh exposed. al-Humaydi began to cry, saying: "By Allah, you have just laid your eyes on something that nobody has seen since I have reached adulthood!""
['Siyar A'lam an-Nubala''; 19/122]
6 - Muhammad bin Yahya adh-Dhuhli:
Abu al-'Abbas al-Azhari said:
"I heard the servant of Muhammad bin Yahya adh-Dhuhli saying, while he was being washed: "I served him for thirty years, and I would give him his water, and I never even saw his leg, and I was his property.""
['Siyar A'lam an-Nubala''; 12/279]
7 - al-Imam al-Bukhari:
Muhammad bin Abi Hatim narrated:
"Some of my companions said to me: "We were at the house of Muhammad bin Salam, and Muhammad bin Isma'il al-Bukhari entered upon his upon his return from Iraq. So, he began to inform us of the tribulation that the people were being put through, as well as what had happened to Ahmad bin Hambal, etc.
When al-Imam al-Bukhari exited the house, Muhammad bin Salam said to those present: "Have you ever seen a virgin with as much shyness as this man?""
['Siyar A'lam an-Nubala''; 12/418]
8 - Ibn al-Qayyim narrated that some of the Salaf said:
"If one does something in secret that he is shy from doing in public, this means that he means nothing to himself."
['Madarij as-Salikin'; 2/353]
9 - Shams ad-Din al-Maqdisi:
"If my leg becomes exposed while I am alone, I rush to cover it up while making istighfar."
['al-Mukhtar al-Masun min A'lam al-Qurun'; 1/540]
10 - Muhammad bin Ahmad al-Ghumari:
He would refuse to fall asleep in the presence of anyone, saying: "I fear that some bad smell would emanate from me while I am sleeping."
['al-Mukhtar al-Masun min A'lam al-Qurun'; 2/758]
Anas bin Malik said:
"When Abu Musa would sleep, he would wear a small over garment, fearing that his 'awrah would be exposed."
['Siyar A'lam an-Nubala''; 2/399]
2 - Ibn 'Abbas:
"He would not enter the bathroom except that he was alone, and would be wearing a thick outer garment, saying: "I am shy from Allah Seeing me in the bathroom without any clothing.""
['Siyar A'lam an-Nubala''; 3/355]
3 - 'A'ishah:
"I used to enter the building in which the Messenger of Allah and my father were buried while I was dressed lightly, saying: 'These are just my husband and father.'
However, when 'Umar was buried, by Allah, I never entered this building except that my clothing was wrapped tightly around my body, out of shyness from 'Umar."
[al-Hakim's 'Mustadrak' (4/7), and he declared it authentic]
4 - Hisham bin 'Ammar:
Mu'awiyah bin Aws narrated:
"I saw Hisham bin 'Ammar, and when he would walk in the street, he would look down to the ground, and he would never raise his head to the sky, out of shyness from Allah - the Mighty and Majestic."
['Siyar A'lam an-Nubala''; 11/430]
5 - al-Humaydi:
"Abu Bakr bin Maymun came and knocked on the door of al-Humaydi, and assumed that he was given permission to enter. So, he entered, finding al-Humaydi with his thigh exposed. al-Humaydi began to cry, saying: "By Allah, you have just laid your eyes on something that nobody has seen since I have reached adulthood!""
['Siyar A'lam an-Nubala''; 19/122]
6 - Muhammad bin Yahya adh-Dhuhli:
Abu al-'Abbas al-Azhari said:
"I heard the servant of Muhammad bin Yahya adh-Dhuhli saying, while he was being washed: "I served him for thirty years, and I would give him his water, and I never even saw his leg, and I was his property.""
['Siyar A'lam an-Nubala''; 12/279]
7 - al-Imam al-Bukhari:
Muhammad bin Abi Hatim narrated:
"Some of my companions said to me: "We were at the house of Muhammad bin Salam, and Muhammad bin Isma'il al-Bukhari entered upon his upon his return from Iraq. So, he began to inform us of the tribulation that the people were being put through, as well as what had happened to Ahmad bin Hambal, etc.
When al-Imam al-Bukhari exited the house, Muhammad bin Salam said to those present: "Have you ever seen a virgin with as much shyness as this man?""
['Siyar A'lam an-Nubala''; 12/418]
8 - Ibn al-Qayyim narrated that some of the Salaf said:
"If one does something in secret that he is shy from doing in public, this means that he means nothing to himself."
['Madarij as-Salikin'; 2/353]
9 - Shams ad-Din al-Maqdisi:
"If my leg becomes exposed while I am alone, I rush to cover it up while making istighfar."
['al-Mukhtar al-Masun min A'lam al-Qurun'; 1/540]
10 - Muhammad bin Ahmad al-Ghumari:
He would refuse to fall asleep in the presence of anyone, saying: "I fear that some bad smell would emanate from me while I am sleeping."
['al-Mukhtar al-Masun min A'lam al-Qurun'; 2/758]
Seeking Forgiveness before Death
The following account is a poem by Imam Ash-Shaafi`ee. Al-Muzni who is Aboo lbraaheem Isma`eel ibn Yahya said: "I entered upon ash-Shaafi'ee during his illness which resulted in his death, so I said to him: 'What is your condition?' He replied: "I am journeying from this world, and departing from my brothers, drinking from the cup of death, and upon Allaah - Exalted is His remembrance - arriving. And no! By Allaah, I do not know if my soul is travelling towards Paradise or the Fire!" Then he started to weep, and he said:
إلَيكَ إلـهُ الخَلْـق أرْفَــعُ رَغبَتِي *** و‘نْ كُنتُ يَا ذا المَنّ والجُودِ مُجْرِما
‘To You, the Creator, I raise my longing,
And even if I am, O possessor of kindness and generosity, an evildoer, a criminal
ولمَّا قَسَـا قلبي وضَـاقت مَذاهِبي *** جَعَلتُ الرَجـا مِني لِعَفوكَ سَلِمــا
When my heart became constricted and my paths became narrow,
I took my hope in Your pardon and forgiveness as an opening and an escape
تعَاظَمَنـي ذنبـي فلمَّـا قرِنتـُـهُ *** بعَفوكَ ربِّي كَانَ عَـفْوكَ أعْظَمــا
My sins seemed very great to me but when I compared them to Your forgiveness,
I found Your forgiveness to be much greater
فمَا زِلتَ ذا عفو عَن الذنْبِ لَمْ تَزُلْ *** تَـجُـود وتعـفو منةً وتَكَرُّمـــا
You are and still remain the only One who can forgive sins,
You grant and forgive out of Your benevolence and generosity
فلولاكَ لَـمْ يَصْمُـدْ لإبلـيسِ عَابدٌ *** فكَيفَ وقدْ أغْوَى صَفْيَك آدِمـــا
Were it not for You, then a servant could never defy Iblis
And how can that be when he mislead Your friend Adam
فيَاليْتَ شَعْــرِي هَل أصَيرُ لِجنة *** أهنـــا؟ وأمَّـا للسَّعِير فأنْدَمــا
If only I knew! Will I arrive at Paradise that I may take delight
Or at Hellfire, that I may regret?
فللّهِ دَر العَـــارِفُ الـنـدبُ إنَّه *** تَفيض لفرْطِ الوَجْد أجفانُه دَمَّـــا
How capable is Allah! For the one acquainted with lament,
blood almost flows from his eyelids due to the excess of his emotions (lament)
يَقيـمُ إذا مَـا الليلُ مَدَّ ظَلامَــه *** على نَفسِهِ مِن شدَّةِ الخَوفِ مَأتمـا
He stands when the night extends out its darkness
Stands against himself out of extreme fear, sinful
فصِيحاً إذا ما كـانَ في ذكْـرِ رَبِّه *** وفيما سِوَاهُ في الوَرى كان أعْجَمـا
Eloquent when he makes mention of his Lord
And in the mention of others than Him, he is speechless
ويَذكُرُ أيَّامـاً مَضَـتْ مِن شَبَابـه *** وما كان فيها بالجَهَـالة أجْرَمـــا
He remembers days gone by of his youth
And what was in it of ignorance, he was a criminal
فصَارَ قَرينُ الهمِّ طُولَ نهَـــارِه *** أخا السَّهدِ والنجوى إذا الليل أظلمـا
And so for the whole of his day, the companion of grief has become
the brother of sleeplessness and secret conversation when the night darkens
يقول: حَبيبي أنـتَ سُؤلِي وبَغيتي *** كفى بكَ للرَّاجـيـنَ سُؤلاً ومغنمـا
He says, ‘My beloved, You are what I request and desire
You are enough of a longing and benefit for those who have hope
ألـسْتَ الذي غذيْتني وهَــدَيْتني *** ولا زلتَ مَنـَّانـا عليّ ومُنعِـمــا
Are You not the One who has provided for me and guided me
And You have not ceased being gracious to me and full of favours
عسَى مَنْ لَـهُ الإحْسَانَ يَغفِرُ زَلتِي *** ويَسْترُ أوْزارِي ومـا قـدْ تقدَّمــا
Perhaps the Beneficent One will forgive my mistakes
And cover up my crime and what has gone forth
تعاظمَني ذنبـي فأقبلتُ خاشِعــاً *** وَلوْلا الرِّضَـا ما كنتُ يَاربِّ مُنعَمـا
My sins seemed very great to me, so I turned (to You) in humility
Were it not for my contentment in you, I wouldn’t, O my Lord, have seen any comfort at all
فإنْ تعْفُ عَني تعْفُ عَـنْ مُتمَرِّد *** ظلوم غشــوم لا يَـزايَـلَ مأتمـا
So if You forgive me, You would have forgiven a sinner,
A rebellious, oppressive tyrant still sinning
فإن تنتـقـِمْ مِني فلستُ بآيـسٍ *** ولو أدخلوا نفسي بجـُـرْم جَهَنَّمـا
So if You were to seek revenge from me, I would not despair
Even if they entered my soul into Jahannum, due to the sins
فجُرْمِي عَظيم مِن قديم وحـَـادِث *** وعفوكَ يَأتي العَبْـدَ أعْلى وأجْسَمــا
For my crimes are great, past and present
But Your forgiveness comes to the servant, more exalted and more great
حوالي َّ فضلُ الله مِن كلِّ جَانِـب *** ونورٌ مِن الرَّحمـَن يُفترش السَّمــا
The bounty of Allaah surrounds me from all sides
And Light from the Most Merciful has spread in the sky
وفي القلبِ إشراقُ المحب بوَصْلِه *** إذا قارب البُـشرَى وجَازَ إلى الحمى
And in the heart is the radiance of the beloved when he is reunited
And when glad tidings draw close, it becomes feverish
حوالي إينــاس مِن الله وَحْـدَه *** يُطالعَني فِي ظلـمـةِ القبرأنجَمــا
Exhilaration surrounds me, only for Allaah
It overlooks me in the darkness of the grave, apparent and clear
أصُونُ وَدادي أن يُدنّسـه الهَوَى *** وأحفظُ عـَهْدِ الـحُبِّ أن يَتثلمــا
I protect my love, lest my desires should pollute it
And I preserve the contract of love, lest it be defiled
ففي يَقظتِي شَوْقٌ وفي غَفوَتِي منى *** تلاحـِقُ خُـطوَى نـشوَةً وترنمـا
In my wakefulness is yearning and in my slumber is destiny
That’s pursuing my footsteps in ecstasy
ومَن يَعْتصِمْ بالله يُسَلم مِن الوَرَى *** ومَن يَرْجه هَـيْهَاتُ أنْ يَتندُمـــا
Whoever holds fast to Allaah, he is protected from men
And whoever hopes for Him, then never will he regret
Knowledge & Sincerity
العلم ما نفع
قال الشافعي رحمه الله:
العِلْمُ مَا نَفَعَ لَيْسَ مَا حُفِظَ.
Knowledge is what benefits
Ash-Shaafi’ee (rahimahullaah) said:
“Knowledge is that which benefits not that which is memorised”
__________________________
الإخلاصُ
قال الشافعي رحمه الله
لَوْ اجْتَهَدَ أحَدُكُمْ كُلَ الجُهْدِ عَلى أنْ يَرضِيَ الناسَ كُلًّهُمُ عَنْهُ فَلا سَبِيلَ لَهُ
فَلْيُخلِصِ العَبدُ عَمَلَهُ بَيْنَهُ وبَيْنَ اللهُ تعالى
Sincerity
Ash-Shaafi’ee (rahimahullaah) said:
“If one of you were to strive with utmost striving to make all the people pleased with him then there is no way for him (i.e. he’ll never be able to do that).
So let the servant purify his actions which are between him and Allaah Ta’aala.”
__________________________
وقال أيْضاً:
لا يَعْرِفُ الرِّيَاءُ الا المُخلِصُونَ.
And he also said,
“No-one knows Riyaa (showing-off, insincerity etc) except the sincere ones.”
Silence, Love and Honour
مُرَاقَبَةُ اللِّسَانِ
سُئِلَ الشَّافِعِي رَحِمَهُ اللهُ عَنْ مَسْأَلَةٍ
فَقِيلَ لَه: ألا تَجِيب رَحِمَكَ اللهُ
فَقالَ: لا, حَتى أدْرِيَ الفَضْلَ فِي سُكُوتِي أو فِي جَوابِي
Muraaqabah of the Tongue
Ash-Shaafi’ee (rahimahullaah) was asked regarding an issue (mas’alah).
It was said to him: “Will you not answer, may Allaah have mercy on you!
He said: “(No), Until I know the benefit and virtue in either my silence or in my answer.”
_________________________
حب و حب
قال الشافعي رحمه الله
مَن أدْعَى أنه جَمَعَ بَيْنَ حُبِّ الدُّنيا وَ حُبِّ خالِقِهَا فِي قلبِهِ فَقدْ كَذبَ
Love and Love
Ash-Shaafi’ee (rahimahullaah) said:
“Whoever claims to have gathered in his heart the love of this world and the love of its Creator (Allaah), has indeed lied.”
_________________________
عِز التقوَى
قال الشافعي رحمه الله
مَن لمْ يَعِزُّهُ التقوَى فَلا عِزَّ لَه
Ash-Shaafi’ee (rahimahullaah) said:
“Whoever is not honoured by Taqwa, then there is no honour for him.”
Nobility & Salvation
احذر مودة الناس
كُنْ سَاكِناً فِي ذا الزمانِ بِسَيئرِهِ *** وعن الورى كُنْ رَاهِباً في دَيرِه
واغسِل يدَيكَ مِن الزمانِ وأهْله *** واحْذِرْ مَوَدَّتهـم تنِل مِن خَيـره
إني اطلعتُ فلم أجدْ لِي صاحِباً *** أصحبه في الدهْرِ ولا في غَيْره
فترَكْتُ أسْفَلَهـم لِكَثرَةِ شَـرّه *** وتركت أعْلاهم لِـقلَّة خَيــره
Beware of the love of people
“Be silent in that era as it moves along
And regarding the mortals, flee from their monastery
And wash your hands from the occasion and its people
And be cautious of their love whereby you reach their goodness
I explored but did not find a companion
To befriend through life and befriend no-one but he
So I abandoned the lowest of them due to the excess of his evil
And I abandoned the loftiest of them due the shortage of his goodness.”
___________________________________
الظالم لنفسه
قال الشافعي رحمه الله
أظلم الظالمين لنفسه
مَن تَوَاضَعَ لِمَن لا يُكرمَه
ورَغَبَ فِي مَودّة مَن لا يَنفعُه
وقبل مَدْح مَن لا يَعرِفه
Oppressor of his own self
Ash-Shaafi’ee (rahimahullaah) said:
“The one who oppresses himself the most is:
The one who humbles himself for one who does not honour him
And strives in the friendship of one who does not benefit him
And accepts praise from one who does not know him”
___________________________________
صاحب الهوى
قال الشافعي رحمه الله
لو رَأيتُ صَاحِبَ هَوَى يَمْشِي عَلى المَاءِ مَا قبلتُه
Companion of desires
“If I saw a companion of his own desires even walk on water, I would not accept him.”
___________________________________
مع أهل الطاعة
قال الشافعي رحمه الله
مَا أحَدُ إلا وَلَه مُحبّ ومُبْغِض, فَإنْ كَان لابُدّ مِن ذلك, فلْيَكُنِ المرءُ مَع أهْلِ طَاعَةِ اللهِ عَزّ وجَلّ
With the people of obedience
“There is no-one except that he has a lover and a hater. So if that must be the case, then let a person be with the people of obedience to Allaah, ‘azza wa jall.”
Arts of ‘Ilm
فضل أصحاب الحديث
قال الشافعي رحمه الله
اذا رأيت رجلا من أصحاب الحديث
فكأني رأيت رجلا من أصحاب النبي صلى الله عليه وسلم
جزاهم الله خيرا, هم حفظوا لنا الأصل فلهم علينا الفضل
وقال - عليكم بأصحاب الحديث فانهم أكثر الناس صوابا
The virtues of the people of Hadeeth
Imaam Ash-Shaafi’ee (rahimahullaah) said:
“If I saw a man from the people of hadeeth, then it’s as if I saw a man from the Companions of the Prophet (sallallaahu `alayhi wa sallam). May Allaah reward them, they preserved for us the foundation so they have a right of virtue upon us.”
He said: “Upon you is (to accompany) the people of hadeeth for they are the most correct from amongst the people.”
___________________________________________
الخير في خمسة
قال الشافعي رحمه الله
الخير في خمسة
غنى النفس
وكف الأذى
وكسب الحلال
والتقوى
والثقة بالله
Goodness is in five
He (rahimahullaah) said:
Goodness is in 5 matters:
- Richness of the soul
- Desisting from harm
- Earning halaal
- Taqwa
- And trust in Allaah
___________________________________________
رضا الناس
قال الشافعي رحمه الله
رضا الناس غاية لا تدرك
وليس الى السلامة من ألسنة الناس سبيل
فعليك بما ينفعك فالزمه
Pleasure of the people
Seeking the pleasure of people is an objective that can never be obtained
And there is no way to safety from the tongues of people
So upon you is to adhere to only that which benefits you.
___________________________________________
الاخلاص في العلم
قال الشافعي رحمه اللهمن أراد الآخرة فعليه بالاخلاص في العلم
Sincerity in Knowledge
Whoever desires the Hereafter then upon him is sincerity in knowledge
___________________________________________
فنون العلم
قال الشافعي رحمه الله
من تعلم القرآن عظمت قيمته
ومن تكلم في الفقه نما قدره
ومن كتب الحديث قويت حجته
ومن نظر في اللغة رقّ طبعه
ومن نظر في الحساب جزل رأيه
ومن لم يصن نفسه لم ينفعه علمه
The Arts of knowledge
Whoever learns Qur’aan, then his value becomes great
Whoever speaks in Fiqh (learns it), his capacity grows
Whoever writes ahadeeth, his evidence strengthens
Whoever examines into language, his nature softens
Whoever contemplates the reckoning, his opinion becomes sound
And whoever does not protect himself, his knowledge does not benefit him
___________________________________________
النمام
قال الشافعي رحمه الله
من نمّ لك نمّ عليك,
ومن نقل اليك نقل عنك
The Slanderer
Whoever slanders to you about others, will slander about you
And whoever reports to you, will soon report about you
The following account is a poem by Imam Ash-Shaafi`ee. Al-Muzni who is Aboo lbraaheem Isma`eel ibn Yahya said: "I entered upon ash-Shaafi'ee during his illness which resulted in his death, so I said to him: 'What is your condition?' He replied: "I am journeying from this world, and departing from my brothers, drinking from the cup of death, and upon Allaah - Exalted is His remembrance - arriving. And no! By Allaah, I do not know if my soul is travelling towards Paradise or the Fire!" Then he started to weep, and he said:
إلَيكَ إلـهُ الخَلْـق أرْفَــعُ رَغبَتِي *** و‘نْ كُنتُ يَا ذا المَنّ والجُودِ مُجْرِما
‘To You, the Creator, I raise my longing,
And even if I am, O possessor of kindness and generosity, an evildoer, a criminal
ولمَّا قَسَـا قلبي وضَـاقت مَذاهِبي *** جَعَلتُ الرَجـا مِني لِعَفوكَ سَلِمــا
When my heart became constricted and my paths became narrow,
I took my hope in Your pardon and forgiveness as an opening and an escape
تعَاظَمَنـي ذنبـي فلمَّـا قرِنتـُـهُ *** بعَفوكَ ربِّي كَانَ عَـفْوكَ أعْظَمــا
My sins seemed very great to me but when I compared them to Your forgiveness,
I found Your forgiveness to be much greater
فمَا زِلتَ ذا عفو عَن الذنْبِ لَمْ تَزُلْ *** تَـجُـود وتعـفو منةً وتَكَرُّمـــا
You are and still remain the only One who can forgive sins,
You grant and forgive out of Your benevolence and generosity
فلولاكَ لَـمْ يَصْمُـدْ لإبلـيسِ عَابدٌ *** فكَيفَ وقدْ أغْوَى صَفْيَك آدِمـــا
Were it not for You, then a servant could never defy Iblis
And how can that be when he mislead Your friend Adam
فيَاليْتَ شَعْــرِي هَل أصَيرُ لِجنة *** أهنـــا؟ وأمَّـا للسَّعِير فأنْدَمــا
If only I knew! Will I arrive at Paradise that I may take delight
Or at Hellfire, that I may regret?
فللّهِ دَر العَـــارِفُ الـنـدبُ إنَّه *** تَفيض لفرْطِ الوَجْد أجفانُه دَمَّـــا
How capable is Allah! For the one acquainted with lament,
blood almost flows from his eyelids due to the excess of his emotions (lament)
يَقيـمُ إذا مَـا الليلُ مَدَّ ظَلامَــه *** على نَفسِهِ مِن شدَّةِ الخَوفِ مَأتمـا
He stands when the night extends out its darkness
Stands against himself out of extreme fear, sinful
فصِيحاً إذا ما كـانَ في ذكْـرِ رَبِّه *** وفيما سِوَاهُ في الوَرى كان أعْجَمـا
Eloquent when he makes mention of his Lord
And in the mention of others than Him, he is speechless
ويَذكُرُ أيَّامـاً مَضَـتْ مِن شَبَابـه *** وما كان فيها بالجَهَـالة أجْرَمـــا
He remembers days gone by of his youth
And what was in it of ignorance, he was a criminal
فصَارَ قَرينُ الهمِّ طُولَ نهَـــارِه *** أخا السَّهدِ والنجوى إذا الليل أظلمـا
And so for the whole of his day, the companion of grief has become
the brother of sleeplessness and secret conversation when the night darkens
يقول: حَبيبي أنـتَ سُؤلِي وبَغيتي *** كفى بكَ للرَّاجـيـنَ سُؤلاً ومغنمـا
He says, ‘My beloved, You are what I request and desire
You are enough of a longing and benefit for those who have hope
ألـسْتَ الذي غذيْتني وهَــدَيْتني *** ولا زلتَ مَنـَّانـا عليّ ومُنعِـمــا
Are You not the One who has provided for me and guided me
And You have not ceased being gracious to me and full of favours
عسَى مَنْ لَـهُ الإحْسَانَ يَغفِرُ زَلتِي *** ويَسْترُ أوْزارِي ومـا قـدْ تقدَّمــا
Perhaps the Beneficent One will forgive my mistakes
And cover up my crime and what has gone forth
تعاظمَني ذنبـي فأقبلتُ خاشِعــاً *** وَلوْلا الرِّضَـا ما كنتُ يَاربِّ مُنعَمـا
My sins seemed very great to me, so I turned (to You) in humility
Were it not for my contentment in you, I wouldn’t, O my Lord, have seen any comfort at all
فإنْ تعْفُ عَني تعْفُ عَـنْ مُتمَرِّد *** ظلوم غشــوم لا يَـزايَـلَ مأتمـا
So if You forgive me, You would have forgiven a sinner,
A rebellious, oppressive tyrant still sinning
فإن تنتـقـِمْ مِني فلستُ بآيـسٍ *** ولو أدخلوا نفسي بجـُـرْم جَهَنَّمـا
So if You were to seek revenge from me, I would not despair
Even if they entered my soul into Jahannum, due to the sins
فجُرْمِي عَظيم مِن قديم وحـَـادِث *** وعفوكَ يَأتي العَبْـدَ أعْلى وأجْسَمــا
For my crimes are great, past and present
But Your forgiveness comes to the servant, more exalted and more great
حوالي َّ فضلُ الله مِن كلِّ جَانِـب *** ونورٌ مِن الرَّحمـَن يُفترش السَّمــا
The bounty of Allaah surrounds me from all sides
And Light from the Most Merciful has spread in the sky
وفي القلبِ إشراقُ المحب بوَصْلِه *** إذا قارب البُـشرَى وجَازَ إلى الحمى
And in the heart is the radiance of the beloved when he is reunited
And when glad tidings draw close, it becomes feverish
حوالي إينــاس مِن الله وَحْـدَه *** يُطالعَني فِي ظلـمـةِ القبرأنجَمــا
Exhilaration surrounds me, only for Allaah
It overlooks me in the darkness of the grave, apparent and clear
أصُونُ وَدادي أن يُدنّسـه الهَوَى *** وأحفظُ عـَهْدِ الـحُبِّ أن يَتثلمــا
I protect my love, lest my desires should pollute it
And I preserve the contract of love, lest it be defiled
ففي يَقظتِي شَوْقٌ وفي غَفوَتِي منى *** تلاحـِقُ خُـطوَى نـشوَةً وترنمـا
In my wakefulness is yearning and in my slumber is destiny
That’s pursuing my footsteps in ecstasy
ومَن يَعْتصِمْ بالله يُسَلم مِن الوَرَى *** ومَن يَرْجه هَـيْهَاتُ أنْ يَتندُمـــا
Whoever holds fast to Allaah, he is protected from men
And whoever hopes for Him, then never will he regret
Knowledge & Sincerity
العلم ما نفع
قال الشافعي رحمه الله:
العِلْمُ مَا نَفَعَ لَيْسَ مَا حُفِظَ.
Knowledge is what benefits
Ash-Shaafi’ee (rahimahullaah) said:
“Knowledge is that which benefits not that which is memorised”
__________________________
الإخلاصُ
قال الشافعي رحمه الله
لَوْ اجْتَهَدَ أحَدُكُمْ كُلَ الجُهْدِ عَلى أنْ يَرضِيَ الناسَ كُلًّهُمُ عَنْهُ فَلا سَبِيلَ لَهُ
فَلْيُخلِصِ العَبدُ عَمَلَهُ بَيْنَهُ وبَيْنَ اللهُ تعالى
Sincerity
Ash-Shaafi’ee (rahimahullaah) said:
“If one of you were to strive with utmost striving to make all the people pleased with him then there is no way for him (i.e. he’ll never be able to do that).
So let the servant purify his actions which are between him and Allaah Ta’aala.”
__________________________
وقال أيْضاً:
لا يَعْرِفُ الرِّيَاءُ الا المُخلِصُونَ.
And he also said,
“No-one knows Riyaa (showing-off, insincerity etc) except the sincere ones.”
Silence, Love and Honour
مُرَاقَبَةُ اللِّسَانِ
سُئِلَ الشَّافِعِي رَحِمَهُ اللهُ عَنْ مَسْأَلَةٍ
فَقِيلَ لَه: ألا تَجِيب رَحِمَكَ اللهُ
فَقالَ: لا, حَتى أدْرِيَ الفَضْلَ فِي سُكُوتِي أو فِي جَوابِي
Muraaqabah of the Tongue
Ash-Shaafi’ee (rahimahullaah) was asked regarding an issue (mas’alah).
It was said to him: “Will you not answer, may Allaah have mercy on you!
He said: “(No), Until I know the benefit and virtue in either my silence or in my answer.”
_________________________
حب و حب
قال الشافعي رحمه الله
مَن أدْعَى أنه جَمَعَ بَيْنَ حُبِّ الدُّنيا وَ حُبِّ خالِقِهَا فِي قلبِهِ فَقدْ كَذبَ
Love and Love
Ash-Shaafi’ee (rahimahullaah) said:
“Whoever claims to have gathered in his heart the love of this world and the love of its Creator (Allaah), has indeed lied.”
_________________________
عِز التقوَى
قال الشافعي رحمه الله
مَن لمْ يَعِزُّهُ التقوَى فَلا عِزَّ لَه
Ash-Shaafi’ee (rahimahullaah) said:
“Whoever is not honoured by Taqwa, then there is no honour for him.”
Nobility & Salvation
احذر مودة الناس
كُنْ سَاكِناً فِي ذا الزمانِ بِسَيئرِهِ *** وعن الورى كُنْ رَاهِباً في دَيرِه
واغسِل يدَيكَ مِن الزمانِ وأهْله *** واحْذِرْ مَوَدَّتهـم تنِل مِن خَيـره
إني اطلعتُ فلم أجدْ لِي صاحِباً *** أصحبه في الدهْرِ ولا في غَيْره
فترَكْتُ أسْفَلَهـم لِكَثرَةِ شَـرّه *** وتركت أعْلاهم لِـقلَّة خَيــره
Beware of the love of people
“Be silent in that era as it moves along
And regarding the mortals, flee from their monastery
And wash your hands from the occasion and its people
And be cautious of their love whereby you reach their goodness
I explored but did not find a companion
To befriend through life and befriend no-one but he
So I abandoned the lowest of them due to the excess of his evil
And I abandoned the loftiest of them due the shortage of his goodness.”
___________________________________
الظالم لنفسه
قال الشافعي رحمه الله
أظلم الظالمين لنفسه
مَن تَوَاضَعَ لِمَن لا يُكرمَه
ورَغَبَ فِي مَودّة مَن لا يَنفعُه
وقبل مَدْح مَن لا يَعرِفه
Oppressor of his own self
Ash-Shaafi’ee (rahimahullaah) said:
“The one who oppresses himself the most is:
The one who humbles himself for one who does not honour him
And strives in the friendship of one who does not benefit him
And accepts praise from one who does not know him”
___________________________________
صاحب الهوى
قال الشافعي رحمه الله
لو رَأيتُ صَاحِبَ هَوَى يَمْشِي عَلى المَاءِ مَا قبلتُه
Companion of desires
“If I saw a companion of his own desires even walk on water, I would not accept him.”
___________________________________
مع أهل الطاعة
قال الشافعي رحمه الله
مَا أحَدُ إلا وَلَه مُحبّ ومُبْغِض, فَإنْ كَان لابُدّ مِن ذلك, فلْيَكُنِ المرءُ مَع أهْلِ طَاعَةِ اللهِ عَزّ وجَلّ
With the people of obedience
“There is no-one except that he has a lover and a hater. So if that must be the case, then let a person be with the people of obedience to Allaah, ‘azza wa jall.”
Arts of ‘Ilm
فضل أصحاب الحديث
قال الشافعي رحمه الله
اذا رأيت رجلا من أصحاب الحديث
فكأني رأيت رجلا من أصحاب النبي صلى الله عليه وسلم
جزاهم الله خيرا, هم حفظوا لنا الأصل فلهم علينا الفضل
وقال - عليكم بأصحاب الحديث فانهم أكثر الناس صوابا
The virtues of the people of Hadeeth
Imaam Ash-Shaafi’ee (rahimahullaah) said:
“If I saw a man from the people of hadeeth, then it’s as if I saw a man from the Companions of the Prophet (sallallaahu `alayhi wa sallam). May Allaah reward them, they preserved for us the foundation so they have a right of virtue upon us.”
He said: “Upon you is (to accompany) the people of hadeeth for they are the most correct from amongst the people.”
___________________________________________
الخير في خمسة
قال الشافعي رحمه الله
الخير في خمسة
غنى النفس
وكف الأذى
وكسب الحلال
والتقوى
والثقة بالله
Goodness is in five
He (rahimahullaah) said:
Goodness is in 5 matters:
- Richness of the soul
- Desisting from harm
- Earning halaal
- Taqwa
- And trust in Allaah
___________________________________________
رضا الناس
قال الشافعي رحمه الله
رضا الناس غاية لا تدرك
وليس الى السلامة من ألسنة الناس سبيل
فعليك بما ينفعك فالزمه
Pleasure of the people
Seeking the pleasure of people is an objective that can never be obtained
And there is no way to safety from the tongues of people
So upon you is to adhere to only that which benefits you.
___________________________________________
الاخلاص في العلم
قال الشافعي رحمه اللهمن أراد الآخرة فعليه بالاخلاص في العلم
Sincerity in Knowledge
Whoever desires the Hereafter then upon him is sincerity in knowledge
___________________________________________
فنون العلم
قال الشافعي رحمه الله
من تعلم القرآن عظمت قيمته
ومن تكلم في الفقه نما قدره
ومن كتب الحديث قويت حجته
ومن نظر في اللغة رقّ طبعه
ومن نظر في الحساب جزل رأيه
ومن لم يصن نفسه لم ينفعه علمه
The Arts of knowledge
Whoever learns Qur’aan, then his value becomes great
Whoever speaks in Fiqh (learns it), his capacity grows
Whoever writes ahadeeth, his evidence strengthens
Whoever examines into language, his nature softens
Whoever contemplates the reckoning, his opinion becomes sound
And whoever does not protect himself, his knowledge does not benefit him
___________________________________________
النمام
قال الشافعي رحمه الله
من نمّ لك نمّ عليك,
ومن نقل اليك نقل عنك
The Slanderer
Whoever slanders to you about others, will slander about you
And whoever reports to you, will soon report about you
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