Human Being Has a Great Capacity For Self-Delusions

By Ibn Qayyim al-Jawziyyah

There are two things one should be take heed of if one wishes to attain success and felicity:

1) To know the details of the means of attaining good and evil, and to be clear about these through witnessing them in the world around, through one's own experience and that of others, as well as through reports one has heard about earlier and latter nations. One of the most effective means for attaining this is pondering over the Qur'an, for along with the sunnah, it clearly explains the paths to good and evil. If you turn your attention to them, they will suffice you. They will inform you of Allah's treatment of the obedient, and of the sinners. Moreover, apply what you read to practical experience, and you will see the illustration of this - that Allah is true, the Messenger is true, the Qur'an is true, and that Allah fulfills His promise. History contains details of the paths to good and evil mentioned in the Qur'an and sunnah.

2) Beware of deceiving oneself with regard to these paths. This is very important, for the servant knows that sin and heedlessness are harmful to him in his world and the Hereafter, and yet he may deceive himself:

Through relying on Allah's pardon and forgiveness, by procrastination of repentance, by performing istighfar only verbally, by doing good deeds [after impetuously sinning], by knowledge, by justifying his sins by the argument of destiny, by citing examples of people committing similar sins, or by following in the footsteps of ancestors and elders.

Many people think that they can perform some sin, and then if they say "Astaghfirullah" the sin will disappear. Or, they may deceive themselves with ahadith such as: "Whoever says "SubHaanallaahi wa-biHamdih" one hundred times in a day, his sins are taken off from him, even if they be like the foam of the ocean." Or "A servant committed a sin and then said, 'O Lord! I have committed a sin, so forgive me,' and so he was forgiven . . . . then Allah says, 'My servant knows that he has a Lord Who forgives sins, and takes [to task] for them. I have forgiven My servant, so let him do as he wishes.'"

Such people cling to the texts of hope, and hold fast to them with both hands, and put [all] their reliance in them, such that if they are reprimanded for committing some sin, they will recite all that they known about Allah's mercy and forgiveness. Some went to excessive limits in this, such that they claimed that to remain free of sins is being ignorant or under-estimating Allah's mercy and pardon.

Some deceived people cling to the notion of fatalism; that the servant has no free-will and that he is compelled to commit sins. Other cling to the notion of irja' (false hope), claiming that faith is merely affirmation, and that deeds are neither a part of faith nor have any effect upon it. According to their claim, the iman of the most sinful of believers is just like the iman of the angels Gabriel and Michael.

Some are deceived by their fathers and elders, thinking that they have a rank before Allah, such that they would not leave them to perish. They take this by analogy from the behavior of worldly kings, who might grant a favor or pardon to someone based on the merits of his father or relatives. Such people are used to being taken out of difficult situations by their fathers, and are under the impression that this may happen in the Hereafter too.

Others deceive themselves by reasoning that Allah has no need of punishing them since He gains nothing from it, and He does not lose anything by showing them mercy. Such a person may say, 'I am in dire need of His mercy, and He is not at all needy of [anything]. if a poor, thirsty person were in dire need of a drink of water from someone in whose premises there flows a river, he would not be denied it, and Allah is more generous, and more expansive in mercy.'

Others are deceived by ridiculous misinterpretations/ misunderstandings, e.g.:

"Your Lord will give you, so that you become pleased." [Surah Duha, 5] he says: I am not pleased to enter the Fire. This is despicable ignorance, and clear lies, for he should be pleased by what Allah is pleased by, and it is not against Allah's pleasure to punish the oppressors, wrong-doers, evil-doers, traitors and those persistent on major sins. "Allah forgives all sins." [Surah Zumar, 93]

This is also despicable ignorance, for this verse refers to those who repent; otherwise it would imply invalidation of the verses threatening punishment for the sinners. This is specified by another verse,

"Allah does not forgive that partners be associated with Him, and He forgives anything beneath that to whomever He wills." [Surah Nisa,48] Also, "None will burn in it except the most miserable one who rejected and turned away [from the truth]." [Surah Layl, 15-16]. This is a specific fire from among the various levels of Jahannam, and moreover the fact that only the rejecters will burn in it does not rule out that others may enter it. "[Hell] has been prepared for the unbelievers." [Surah Baqarah, 24]. The fact that it has been prepared for the unbelievers does not rule out that sinful Muslims may also be punished in it, just as the fact that Heaven "has been prepared for the pious" [Surah Aali-`Imran, 133] does not rule out that people with the smallest grain of faith may enter it even if they were not pious.

Some are deceived by fasting the days of `Ashura and `Arafah, such that some may even say that the fast of `Ashura' expiates the whole year, and the fast of `Arafah remains as a surplus of reward. Such people have failed to realize that the fast of Ramadan and the 5 daily prayers are greater and more noble than the fasts of `Arafah and `Ashura, and that [it is understood that] sins are [only] forgiven as long as major sins are avoided. So, [fasting] from one Ramadan to another, [praying] from one Jumu`ah to the next, act in a mutually strengthening manner to achieve forgiveness of minor sins, provided major sins are avoided. So, how then can an optional fast expiate every major sin of a person while he still persists upon the sins, and has not repented from them? Also, it is possible that these two optional fasts expiate all sins in totality, but that this has certain prerequisites and conditions, such as avoidance of major sins, or that the expiation is achieved in conjunction with other good deeds, much the same as the 5 daily prayers and the fasting of Ramadan expiate minor sins in conjunction with the avoidance of major sins. "If you abjure the major things which you are prohibited from, We shall expiate you your evil deeds. [Surah Nisa, 31]

Some are deceived by the hadith Qudsi, "I am according to the good expectation/thought of My servant., so let him think of Me as he wishes." i.e. that whatever he thinks I will do to him, I will. But, good expectations can only be with good conduct, for one who does good expects that his Lord will deal with him well, will not break His promise, and will accept his repentance. As for the one of evil conduct, who persists upon major sins, oppression and other evils, the desolation of sin, wrongdoing and [other] prohibited things prevent him from having good expectations of his Lord. This is something we witness in everyday life. A disobedient employee who has run away with company property will not have a good expectation of his boss. The evil of wrong deeds cannot coexist with good expectation. The best in expectation of his Lord['s mercy] is the most obedient to Him. Hasan Basri said, "The believer has good expectation of his Lord, so he make his deeds good. But, the evil person has bad expectation of his Lord, so he does evil."

How can someone claim to have good expectation of his Lord when he is like a runaway, and is doing things which displease and anger his Lord, and has abandoned His orders, and is at war with Him. How can one have good expectation of his Lord if he thinks that He does not see him? "And, you used not to conceal yourself, lest your hearing, sight and skin testify against you, but you thought that Allah does not know much of what you used to do. And that, your expectation which you entertained about your Lord, has destroyed you, so you have become among those lost/ruined." [Surah Fussilat, 23] So, these people, who thought that Allah did not know much of what they did, actually had ill- expectation of their Lord, and that destroyed them. Such people are deceived if they think they will directly enter Heaven; they are fooling themselves; Satan is leading them astray and beguiling them.

Ponder over this.

Consider: how is it possible for one's heart to be certain that one is going to meet Allah, that Allah sees and hears all that he does, and knows his secret open affairs, and that he will be made to stand before Allah, answerable for all his deeds - how can one be certain and aware of all of this, and yet persist upon things which displease Allah; persist upon abandoning Allah's orders, neglecting His rights, and yet claim that he has good expectation of Allah?!!

Abu Umamah Sahl ibn Hanif reports: `Urwah ibn al-Zubayr and I entered upon `A'ishah and she said : If only you had seen the Messenger of Allah in one of his illnesses; [when] he had 6 or 7 dinars. The Messenger of Allah ordered me to distribute them [in charity?], but the pain of the Messenger of Allah kept me from doing that, until Allah cured him. Then, he asked me about them: "What have you done? Had you distributed the 6 dinars?" I said, "No, by Allah. Your pain had kept me from doing so." He asked for them to be brought [to him], and put them in his hand then said, "What would be the expectation of Allah's prophet if he met Allah with these in his possession?"

What, then would be the expectation of the people of major sins, and the oppressors, if they were to meet Allah with these sins and forfeited rights of people on their backs? If their claim that they entertained good expectations that Allah would not punish evil and wrongdoing people, were to benefit them, then everyone could do as he wished, doing everything that Allah has forbidden, provided he kept good expectation of Allah, thinking that the fire will not touch him. Subhanallah! How deceived can one be? Prophet Ibrahim said to his people, "Is it a lie, gods besides Allah, that you desire? What then is your expectation of the Lord of the Worlds?" [Surah Saffat, 86] i.e. what is your expectation of Allah, what do you expect He will do to you if you meet Him having worshipped other than Him?

So, if we reflect over this, we will realize that good expectation of Allah is equivalent to good deeds, for one is moved to good deeds by good hope of Allah, that He will reward him for his efforts and accept them. Otherwise, good expectation along with pursuit of whims and desires and lusts is incapacity.

In short, good expectation can only occur if the means for salvation are pursued. Pursuit of the means to destruction cannot accompany good expectations.

Someone might claim: It might, based on the expansiveness of Allah's mercy and forgiveness and generosity, and that His mercy exceeds His wrath, and that punishing does not benefit Him, nor does forgiveness harm Him. The reply is: Allah is indeed most generous and merciful, but this is in the appropriate place. Allah is also described as possessing wisdom and might and inflicting retribution, seizing with might, and punishing those deserving punishment. So, if the good expectation is based merely on some of Allah's attributes, then the righteous and the evil, the believer and the unbeliever, would equally be candidates for it. But, the names and attributes of mercy do not benefit the unbeliever or similarly one who has neglected his duty and exposed himself to Allah's curse. Rather, good expectation of Allah is for one who repents, regrets his sins and desists from them This is good expectation, whereas the first is deception.

"Those who believe, and those who perform hijrah and jihad in the path of Allah - they are hopeful of Allah's mercy." [Surah Baqarah, 218] So, these people are the ones who can be truly hopeful of Allah's mercy; not the evil and sinful people. "Then, your Lord is, to those who make hijrah after they have been persecuted, and then perform jihad and are patient/steadfast - indeed, your Lord is, after that, Most Forgiving, Most Merciful. [Surah Nahl, 119] So, the knowledgeable one is he who puts hope in its correct place, whereas the deceived one is he who puts it elsewhere.

Source: Al-Jawab al-Kafi li-man sa'al `an al-Dawa' al-Shafi
Translator:Unknown

Gummy Worms

recipe makes dual-flavored orange and raspberry worms. You can substitute other juices to change the flavors, or make a double batch with a single flavor.

Ingredients:

• 12 tbsp sugar, separated
• 2/3 cup raspberry juice (see note)
• 2/3 cup orange juice
• 8 tbsp corn syrup, separated
• 8 tbsp unflavored gelatin, separated
• Food coloring, optional

Preparation:

1. Prepare an 8x8 inch pan by wetting it lightly with water.

2. Place 4 tbsp gelatin in � cup cold water to soften for about 5 minutes.

3. Place the raspberry juice, 6 tbsp sugar and 4 tbsp corn syrup in a medium saucepan over medium heat and stir until sugar dissolves.

5. Stir in the gelatin and continue stirring until gelatin dissolves.

6. At this point add food coloring if desired.

7. Pour into prepared pan and leave until completely set, 4-6 hours at room temperature or 1 hour in the refrigerator.

8. Repeat procedure with orange juice: place 4 tbsp gelatin in � cup cold water to soften for about 5 minutes.

9. Place the orange juice, 6 tbsp sugar and 4 tbsp corn syrup in a medium saucepan over medium heat and stir until sugar dissolves.

10. Stir in the gelatin and continue stirring until gelatin dissolves.

11. At this point add food coloring if desired. Remove from heat and allow to cool for 10 minutes in pan.

12. Pour over raspberry layer and leave until completely set, 4-6 hours at room temperature or 1 hour in the refrigerator.

13. When set, turn out of pan and cut with a sharp knife into long, thin strips to resemble worms.

Note: Raspberry juice can be obtained from boiling fresh or frozen raspberries over medium heat. Place 1.5 cups of berries in a small saucepan and heat, stirring occasionally, until they are very liquidy. Pour through a strainer, reserving juice, and press fruit against the strainer to squeeze out all the juice.

http://candy.about.com/od/gumgelatinbasedcandy/r/gummyworms.htm

Conditions of the Hijaab

Excerpts taken from the book : 'The Hijaab of the women in the light
of the Book and the Sunnah' by the Sheikh 'Alee Ibn Ahmed Ar-Raazihee
(from the Mashaayikh of Dammaj)

Conditions of the Hijaab:-

1) That it is covering the whole body, and the proofs that will come
that prove the hijaab being compulsory points to this

2)Thats its not beautiful in itself, and the proof for this is Allahs
saying 'And do not show off your adornments' the aparent clothing also
come under this, for verily if it is beautiful, it attracts the looks
of men, and due to this Allah the most high said 'And stay in your
houses, and do not display yourselves like that of the times of
ignorance'
And on the authority of fudhaalah ibn Ubaid, the Prophet salalaahu
alaihi wa salam said : (( Three will not be asked about)) upto his
saying ((The women whose husband was away from her, sufficient was for
her the provisions of this dunyaa and she adorns herself and displays
herself(tabarruj) ))
Imaam Ash-Shawkaanee said in regards to Tabarruj (displaying one
self): 'It is when the women displays her beauty and her good
features, and that which is incumbent upon her to cover from that
which causes the men to desire.

3)That its not transparent and see-through, in which you cant see her
hair,her face, her neck, and the upper chest and her chest itself, and
it comes in the hadeeth in Saheeh Muslim on the authority of Abu
Hurairah that two kinds of the people of Hell fire that where not seen
by the prophet and the secon kind was ((Women who were dressed, but
were'nt really dressed.
Ibn Abdilbarr said: 'What is meant here is that they wear clothing
which is thin that features the body and doesnt cover it, for they are
dressed by name, but naked in reality'

4)That its loose and flowing, but not tight which features anything
from her body. Usaamah ibn Zayed said that 'the Prophet clothed him
with a cotton garment that Daahiyah Alkalbee gave to him as a present,
so I clothes my wife with it so the Prophet said ((What is with you
that you havent worn your garment?))I said I dressed my wife with it,
he said ((Order her to wear a gown under it, for I fear that it will
feature the outline of her body))Akhrajahu Imaam Ahmed

5)That it doesnt have Incense or perfume on it, due to the hadeeth
that comes in Sunan Nisaa'ee on the authority of Abu Muusa ((Any women
that applies perfume and passes by a people so they smell her scent
for she is fornicator))

6)That it doesnt resemble the clothing of men, On the authority of Ibn
Abbaas 'The Prophet cursed the men that resemble the women and the
women that resemble the men' Bukhaari

7)That it doesnt resemble the clothing of the disbelieving women,
Alhaafidh ibn Katheer said in his explanation to the verse {And they
dont become like those who received the Scriptures} 'and by this Allah
made impermissible for the believers to resemble the men'

8)That its not famous and renown clothing, it comes in the hadeeth in
Abu Daawuud on the authority of Ibn Umar that the prophet said ((He
who wears a famous garment in the dunyaa Allah dresses them with a
garment of disgrace in the day of Judgement, then it is set aflame in
the hell fire))#
Imaam Shawkaane said, Ibn Atheer said 'What is meant here is that the
garment is famous and renown with the people due to its different
colours, so it turns the peoples sight towards it so they strut and
swagger with self-amazement and pride

[Hijaab Mar'atul Muslimah Fee Dhaw'el Kitaab Wa Sunnah LiShaikh 'Alee
Raazihee Page 14-23]

Translated by:- Abu Shu'ayb Omar Ib Ahmed As-Somali

taken from: http://www.aloloom.net/vb/showthread.php?t=3294

Good Companionship

Author: Shaykh Saleem Al-Hilaalee

Source: A lecture he gave with the same title

Good companionship, choosing and having good companions is extremely important for many reasons and from many aspects.

Mankind cannot live alone; every individual must live and interact with others.
Those people who you sit with and make your friends are inevitably going to fall into o ne of two categories. Either they are going to be good individuals - who guide and encourage you towards what is good and help you to accomplish that which Allaah has ordered, or they are going to be bad - encouraging you to do what is pleasing to Shaytaan, that which misleads you, and leads you to the Hell-Fire.

When the Prophet (sallallahu 'alayhi wa sallam) was sent with the Da'wah to establish the Deen of al-Islaam, he did not do it o n his own. Rather, Allaah chose for him companions who accompanied him and who carried the Message until it was complete.

These three aspects show the importance of having good companions, companions who are Saalih (righteous). Such a companion will help you to do what is good and remind you of Allaah, he will enjoin what is good and forbid what is evil. They also show the importance of avoiding keeping bad companions. Such a companion will have a bad effect upon you, they help you to do those deeds which are displeasing to Allaah and which lead to the Hell-Fire - and we seek Allaah's refuge from that.

The Prophet (sallallahu 'alayhi wa sallam) explained the matter of good companionship, so that no room is left for doubt or confusion, when he said: "A person is upon the Deen of his khaleel - close friend, so look to whom you befriend." [Abu Dawood and At-Tirmidhee]

This means that a person is upon the same manhaj (methodology) as his friend, the same tareeq (path) as his friend, the same nature, manner and behavior as his friend. So we must be careful about whom we befriend. There is an Arabic statement - `Your companion is what pulls you to something.' So if your companion is good, he will pull you towards that which is good. But if your companion is bad, he will o nly pull you towards that which is evil. We must choose our friends and companions carefully so that we take friends who are sincere, and who will order us with what is good and forbid us from what is evil. If he observes us committing sins he would warn us, if he becomes aware of our shortcomings he would advise us, and if he finds a fault in us he would cover it. About this the Prophet (sallallahu 'alayhi wa sallam) said, "A Muslim is the brother of another Muslim. He neither betrays him nor tells him a lie, nor humiliates him." [At-Tirmidhee]

So should you see a fault in your brother, you should wish to remove that fault from him and not expose it to the people. This is what is required by brotherhood and again stresses the importance of choosing friends who are upon the correct way, who are loyal, and who hide your faults whilst ordering you with good and forbidding you from evil, who stand beside you and support you, and co-operate with you upon all that is good.

The Prophet (sallallahu 'alayhi wa sallam) also explained this great principle further in another narration, wherein he stated, "Do not keep company except with a believer, and do not feed except a person who has taqwaa (fear of Allaah)." [Abu Dawood and At-Tirmidhee]

This principle is important from the standpoint of how the Deen is to be established, and from the standpoint of what brotherhood is and what it does. Indeed, the reason that o ne takes a companion is to help him establish his Islaam, and to help him worship Allaah. We find a good example in the Prophet Moosaa - the o ne whom Allaah chose and spoke to. When Allaah sent him to Fir'awn, he said, "And appoint for me a helper from my family, Haaroon - my brother; increase my strength with him, and let him share my task (of conveying Allaah's Message and Prophethood), that we may glorify You much and remember You much." [20:29-34]

Moosaa wanted his brother to support him and help him, protect him and accompany him. And this is what the believers do for o�ne another. For the thing that binds the believers together and makes them brothers is Eemaan. The Prophet (sallallahu 'alayhi wa sallam) said, "There are three characteristics; whoever has them will taste the sweetness of Eemaan: That Allaah and His Messenger are more beloved to him than all else, that he loves a person and does not love him except for Allaah, and that he would hates to revert to unbelief just as he would hate to be thrown into the Fire." [Al-Bukhaaree and Muslim]

Thus the connection between the believers is based upon Eemaan and sincere brotherhood. Be warned against taking any companion if such companionship is based upon other than this, for if you were to do that you would then bite your hands in grief. Just as the unjust o nes will bite their hands in grief o n the Last Day. Saying, "Oh! Would that I had taken a path with the Messenger. Ah! Woe to me! Would that I had never taken so-and-so as a friend! He indeed led me astray from the Reminder (the Qur'aan) after it had come to me." [25:27]

And Allaah says, "And whosoever turns away from the remembrance of the Most Beneficent (Allaah), We appoint for him Shaytaan to be a Qareen (intimate companion) to him." [43:36]

So all of the physical togetherness that you see around you, which is based upon other than Eemaan will be wiped away o n that Day, and it will be a source of misery and torture for them. Allaah says that those who love o ne another for other than the sake of Allaah will be "...foes o ne to another..." o n the Last Day. [43:67]

It is o nly the brotherhood that is based upon Eemaan and Taqwaa that is the true and lasting brotherhood. All of those who come together for materialistic reasons; because of complexion, because of nationality, or for whatever other reason, will be enemies o ne to another "...except al-Muttaqoon." Those who have Taqwaa, and love a brother o nly because he is upon the Path of Allaah and has the same Eemaan that they have; he has taken the path of the Messenger (sallallahu 'alayhi wa sallam) and the Salafus-Saalih (righteous predecessors). So be careful, before you slip and find yourself exposed to a fitnah, which you never imagined, all because you were not careful about whom you took as a companion.

The Prophet (sallallahu 'alayhi wa sallam) said, "The case of the good companion and the bad companion is like that of the seller of musk and the blower of the bellows (iron-smith). As for the seller of musk, he will either give you some of the musk, or you will purchase some from him, or at least you will come away having experienced its good smell. Whereas the blower of the bellows will either burn your clothing, or at least you will come away having experienced its repugnant smell." [Al-Bukhaaree and Muslim]

The good companion has been given this similitude because he is righteous and will help you to remember Allaah. If he sees you make a mistake he will advise you and support you, whereas the bad companion would forsake you; leaving you at the time when you are most in need of him. "And remember the Day when the Dhaalim (wrong-doer, oppressor) will bite at his hands, he will say, `Oh! Would that I had taken a path with the Messenger. Ah! Woe to me! Would that I had never taken so-and-so as a friend! He indeed led me astray from the Reminder (this Qur'aan) after it had come to me. And Shaytaan is ever a deserter to man in the hour of need'." [25:27-29]

The bad companion is the Shaytaan from amongst mankind, and the Shayaateen are both men and jinns. Sometimes the harm that comes from the Shayaateen amongst men is greater than the harm that comes from the Shayaateen of the jinn. As a matter of fact the Shayaateen amongst mankind could probably teach the Shayaateen from the jinn a few things they didn't know!

So in this hadeeth, where the Prophet (sallallahu 'alayhi wa sallam) said that the good companion is like the seller of musk - which is a particular type of perfume, o ne of the best - it is said that either you will take some from him or you will get some of its fragrance o n you. It can be seen that from the good companion you will either pick up good actions and statements from his example - obeying Allaah because he does so and because he supports you in that, ordering what is good and forbidding what is evil, acquiring good characteristics and qualities and beneficial knowledge - or if he sees you becoming weak in your Eemaan he will advise you and help you.

A good example of this can be found in the Prophet (sallallahu 'alayhi wa sallam), who was ma'soom (free from making sins). When he was making the hijrah (migration) from Makkah to Madinah he would not leave until he had chosen a companion to accompany him o n his way. Abu Bakr offered to go with him and make the hijrah also, but the Prophet (sallallahu 'alayhi wa sallam) ordered him to wait until Allaah allowed him to do so. This implies that the fact that Abu Bakr was to be the Prophet's (sallallahu 'alayhi wa sallam) companion o n this hijrah was a choice from Allaah, and so great a choice and such a blessing that Allaah mentioned it in the Qur'aan.

"Allaah did indeed help him (Muhammad) when the disbelievers drove him out. The second of the two, when they (Muhammad and Abu Bakr) were in the cave, and he (sallallahu 'alayhi wa sallam) said to his companion, `Be not sad (or afraid), surely Allaah is with us'." [9:40]

He (sallallahu 'alayhi wa sallam) said, `Surely Allaah is with us', not `with me', since Abu Bakr had supported the Prophet (sallallahu 'alayhi wa sallam) in the establishing of the Deen of Allaah, he had thus earned the right to be supported by Allaah also.

Abu Bakr - a good friend and companion, o ne who was willing to sacrifice everything for the sake of Allaah and to the service of His Messenger (sallallahu 'alayhi wa sallam); his blood, his wealth, his sweat, his tears and everything that he owned he gave for Allaah's sake. Abu Bakr As-Siddeeq, may Allaah be pleased with him and he pleased with Allaah, the first Khaleefah after the Prophet (sallallahu 'alayhi wa sallam) and his great companion, the best of this Ummah after the Prophet (sallallahu 'alayhi wa sallam), sets for us this great example of the good companion who is like the perfume merchant.

What is and what is not Knowledge

As salamu 'alaykum warahmatullahi wabarakaatuh,

Here is a beneficial extract from the post of Br. Abdulilah Lahmami - the Student of Shaykh Ubayd al-Jabiri &Shaykh Muhammad ibn Abdul Wahhab Marzooq al-Banna and having recommendations from Shaykh Muhammad Ibn Haadee, ShaikhMuhammad al-Aqeel, Shaikh Falaah and others...

Sheikh Muhammad ibn Haadi, today cried much in his dars, this one is a must for the last part of Meemiyah talks about the reality of what knowledge is.

Sheikh Muhammad said that from the poem it can be understood that knowledge is not to just memorise books or a fatwah to the letter!
Nor is it to just say Na'm Na'm Na'm in the majaalis!
Nor is it to just say Ya'ni Ya'ni, Ya'ni in the majalis!
Nor is it to just look the part with your head covering!
Nor is it to just wrap your legs with your hands or to tie them with a cloth in the majaalis!
Nor is it to just write books!
Nor is it to just read eloquently!
Nor is it to learn for the sake of teaching when one is not themselves prepared to sit and learn!
Nor is it by just lowering your head to show piety!
Nor is it sleeping through the whole night!

But knowledge is fear of Allaah,
knowledge is Ikhlaas and righteous deeds,
knowledge is knowing Allaah is watching you at all times,
Knowledge is checking yourself.
Knowledge is knowing how much you don't know,
knowledge is humility,
knowledge is knowing you are questionable infront of Allaah for what you say and do...
knowledge is giving the people of knowledge their level that Allaah gave them
Knowledge is good manners
Knowledge is learning correct Aqeedah and Methodology
Knowledge is using your time beneficially
Knowledge is getting up for Qiyaamulayl
Knowledge is hoping and loving to meet Allaah
Knowledge is fear of Allaah

That is knowledge that benefits.

http://salafitalk. net/st/viewmessa ges.cfm?Forum= 28&Topic=9641

I swear by Allaah that had I wanted something else, namely, affluence, then it would have been easy for me to utter the word, aware as I am of the means for obtaining this.

A stunning sermon (khutbah) outlining the reason for which we were created and what the objective of our death must be. alhamdulillaah was salaatu was salaamu alaa nabiyyinaa wa habeebinaa muhammad According to Abdallaah bin Bakr bin Habeeb al-Sahmee: We were told by a man in the mosque of al-Junaabidh that `Umar bin `Abd al-`Azeez delivered a sermon to the people in Khunaasirah in which he said: O people, you were not created in vain, nor will you be left to yourselves [See 75:36]. Rather, you will return to a place in which Allaah will descend in order to judge among you and distinguish between you. Destitute and lost are those who forsake the all- encompassing mercy of Allaah, and they will be excluded from Paradise, the borders of which are as wide as the heavens and the earth. Don't you know that protection, tomorrow, will be limited to those who feared Allaah [today], and to those who sold something ephemeral for something permanent, something small for something great, and fear for protection? Don't you realize that you are the descendants of those who have perished, that those who remain will take their place after you, and that this will continue until you are all returned to Allaah? Every day you dispatch to Allaah, at all times of the day, someone who has died, his term having come to an end. You bury him in a crack in the earth and then leave him without a pillow or a bed. He has parted from his loved ones, severed his connections with the living, and taken up residence in the earth, whereupon he comes face to face with the accounting. He is mortgaged to his deeds: He needs his accomplishments, but not the material things he left on earth. Therefore, fear Allaah before death descends and it's appointed times expire. I swear by Allaah that I say those words to you knowing that I myself have committed more sins than any of you; I therefore ask Allaah for forgiveness and I repent. Whenever we learn that one of you needs something, I try to satisfy his need to the extent that I am able. Whenever I can provide satisfaction to one of you out of my possessions, I seek to treat him as my equal and my relative, so that my life and his life are of equal value. I swear by Allaah that had I wanted something else, namely, affluence, then it would have been easy for me to utter the word, aware as I am of the means for obtaining this. But Allaah has issued in an eloquent Book and a just example (sunnah) by means of which He guides us to obedience and proscribes disobedience. He lifted up the edge of his robe and began to cry and sob, causing the people around him to break into tears. Then he stepped down. That was the last sermon he gave before he died, may Allaah have mercy on him. For variant versions of this sermon, see Ibn `Abd al-Hakam, Seerah 43-45, 132-33; Ibn Katheer, Bidaayah, IX, 199; This translation was taken from The History of al-Tabaree, Vol XXIV, by D.S.Powers/ In the same book, it is also related that, According to `Abdallaah - his father - al-Fudayl - `Abdallaah: I was told that `Umar bin `Abd al-Azeez wrote to the Syrian army as follows: "As-salaamu `alaikum wa rahmatullaah. Now then, whoever contemplates death frequently speaks little, while he who knows that death is certain is satisfied with a little. Farewell."

The First: Nothing is before Him.
The Last: Nothing is After Him.
The Most High: Nothing is Above Him.
The Most Near: Nothing is beyond His Reach.
He Begets Not, Nor was He Begotten.
The Creator, Provider, and All-Rich.
The All-Seer, The All-Knower.
He is One and Self-Sufficient.
He is not Nature, or any part of it.
He ascended above His Throne, High above the Seven Skies.
No Vision can encompass Him, but
His Grasp is over all vision...

The Characteristics of the True Believer

Al-'Allaamah 'Abdur-Rahmaan ibn Naasir As-Sa'dee
From the book: Essential Q&As about Eemaan (p.58-63)

[ In the Name of Allaah, the All-Merciful... ]

What are the characteristics of the believers that make them distinct from the disbelievers?

This is a great question indeed. By knowing the difference between the believers and other people, the difference between the Truth and falsehood becomes distinctly clear, as does the difference between the people of eternal happiness and the people of eternal misery.

Know that the true believer is the one who believes in Allaah and all of his Names and Attributes that are found in the Book and the Sunnah, upon their proper understandings. They must be fully acknowledged. Furthermore, the believer exalts Allaah, declaring Him free of anything that contradicts the perfection of His Names and Attributes. Thus, his heart becomes full of Eemaan, knowledge, conviction, serenity, and becomes totally concerned with Allaah.

The believer repents to Allaah alone, performing acts of worship for Him that He has legislated upon the tongue of his Prophet (sallallaahu 'alayhe wa sallam), with sincerity to Allaah, hoping for His Reward and fearing His Punishment.

The believer is thankful to Allaah in his heart, with his tongue, and with the actions of his limbs. He is thankful for Allaah's Blessings and the great amount of goodness that Allaah has given him, those that he enjoys at all hours of the day. The believer is thankful and utters phrases of Allaah's remembrance, and he does not see any blessing greater than what Allaah has given him, nor any token of generosity greater than what has come from Allaah.

The believer scoffs at the materialistic fancies of this worldly life, as he is focused on the delight of repenting to Allaah, and turning completely to Him alone. With this, he takes an ample share of worldly delights and enjoys them, but not as the disbelievers or heedless ones do. He indulges in them in a way that assists him in establishing the Rights of Allaah and the rights of His servants.

By contenting himself in this way and hoping for the reward from Allaah, the believer fulfills his desires, his heart rests peacefully, and he finds tranquility. He does not become saddened if some affairs reach him that he does not like. With this, Allaah has combined for him the happiness of this worldly life and the happiness of the Hereafter.

As for the heedless disbeliever, then his affair is not like this. He denies the presence and perfection of His Great Lord, that which is established by way of both intellectual and textual proofs, as well as scientific facts and findings. He does not pay any mind to these things.

As he cuts himself off from Allaah by not acknowledging Him and not worshipping Him, the disbeliever attaches his self to things found in nature and worships them. Thus, his heart becomes similar to the hearts of grazing animals.

The disbeliever has no concern other than gathering and enjoying material things. His heart is always in a state of unrest, afraid that he may lose the things he loves, afraid that affairs he does not like will reach him. He does not have the Eemaan that makes facing difficult things easy and lightens the weight of calamities.

The disbeliever has been deprived of the delight of Eemaan, the sweetness of drawing close to Allaah, and the fruits of Eemaan in this life and the Next.

The disbeliever does not hope for any reward from Allaah, nor does he fear any punishment. His only hope and fear is connected to the cravings of his lowly, materialistic, worldly desires.

From the characteristics of the believer is humbleness when submitting to the Truth, and humbleness when dealing with others as well. He is sincere to the servants of Allaah no matter what their status or position. This sincerity is found in his statements, actions, and intentions.

However, the disbeliever has pride and looks down upon the Truth. He looks down upon other people, too. He is amazed at himself, and does not make a practice of being sincere to anyone.

The believer has a clean heart that is free of deception, rancor, and jealousy. He loves for the Muslims what he loves for his own self, and he hates for them what he hates for his own self. He dedicates himself to working in their best interests. He carries the burden of being harmed by them, and does not oppress them in any way.

The disbeliever's heart is boiling with rancor and jealousy. He does not want any good or benefit for anyone else, unless there is some worldly goal in it for his own self. He does not mind oppressing others when he is able, while he is the weakest of them in bearing their harms that reach him.

The believer has a truthful tongue and interacts with people in a good manner. He is gentle, calm, peaceful, merciful, patient, and trustworthy. He is easy to be around and a good host to his guests.

The disbeliever is rash, harsh, and full of worries and dismay. He lies and is not trustworthy. He is quarrelsome with an aggressive temperament.

The believer does not render himself completely to other than Allaah. Both his heart and face have become safeguarded against submitting fully or rendering themselves to other than their Lord. He is virtuous, strong, brave, and generous. He has integrity, and chooses what is good.

The disbeliever is upon the opposite of that. His heart is attached to the created beings. He fears their harm and hopes to benefit from them, expending all of his energies for them. He is not virtuous, nor is he strong or brave, unless it is to achieve his lowly motives. He has no integrity, nor does he care if what he earns is pure or filthy.

The believer combines seeking after the means that benefit him and placing his trust in Allaah, relying on Him, and seeking help from Him in all his affairs. He finds that Allaah the Most High helps him.

The disbeliever knows nothing of tawakkul, nor does he look to other than his own weak, humiliated self. Allaah has given him abilities that he uses only to benefit his self, and thus caused them to become useless. If he attains some things that he loves, then he is only being led into a gradual punishment.

The believer meets all blessings that come his way with thankfulness, and he uses them to benefit himself in a way that will cause more good to come.

The disbeliever meets blessings with exuberance and pride, busying himself with the blessing rather than the One who gave it to him, and thus does not offer any thanks. He uses the blessings for his lowly goals. With all his exuberance, his blessings are quick to part from him.

The believer meets calamities with patience and counts on Allaah's Reward, hoping for Allaah to remove the difficulty. The goodness and the reward that Allaah gives him in place of his loss is greater than the beloved thing he lost or the hardship he endured.

The disbeliever meets calamities with dismay and worry, and thus his calamity increases and he is hurt both outwardly and within his heart. He has no patience or hope for any reward. How severe is his loss and how great is his sadness!

The believer worships Allaah by having faith in all of the Messengers. He honors them and loves them more than he loves the rest of the entire Creation. He acknowledges that all goodness that reaches the Creation until the Day of Standing is only the result of their work and by their guidance. He knows that any evil that reaches them is a result of their opposition to the Messengers. He further knows that they are the greatest of all the Creation, in terms of the goodness they spread, especially their imaam and final seal, Muhammad (sallallaahu 'alayhe wa sallam), the one that Allaah made as a mercy to all the Creation and sent him with every kind of righteousness, to correct and guide the people.

The criminal disbelievers are upon the opposite of that. They sanctify the enemies of the Messengers and honor their statements. They mock what the Messengers came with, just as their predecessors did. This is the biggest evidence of the absurdity of their intellects and the extreme lowliness of their manners.

The believer worships Allaah by loving the Companions and the imaams of the Muslims, the imaams of guidance.

The disbeliever is upon the opposite of that.

The believer performs deeds for the sake of Allaah and behaves well with the servants of Allaah, due to his complete sincerity to Allaah.

The disbeliever only works to achieve his own lowly goals.

The believer's chest is expanded, full of beneficial knowledge, sound Eemaan, turning to Allaah, remembering Him, and kindness to others. His chest is free of lowly characteristics.

The heedless disbeliever is upon the opposite of that, since he has not taken any measures to expand his chest in such a way.

Loving Good For Your Muslim Brother (or Sister)

Do Not Envy people for what Allaah has given them of His Bounty

Taken From: My Advice To The Women , By the Shaykhah: Umm 'Abdillaah al-Waadi'iyyah
With the introduction and review of the Esteemed Shaykh: Aboo 'Abdur-Rahmaan Muqbil ibn Haadee al-Waadi'ee
Pgs. 242-251

Musaddad told us that Yahya told us upon the authority of Shu'bah from Qataadah from Anas (radiAllahu anhu) that the Prophet (sallAllahu 'alayhi wa sallam) said:

"None of you [truly] believes until he loves for his brother what he loves for himself." (288)

Hence, in this prophetic narration you find that the one who does not desire good for his Muslim brothers, similar to the good that he desires for himself, is deficient in his belief.

Al-Haafidh said, The intent behind the negation here is (a negation of) the completeness of faith, and negating the name of something conveys a negation of the completeness of it and this is understood from their speech as in the statement, "So and so is not human." The word Khayr (good) is a comprehensive word that includes all of the acts of obedience and permissible actions related to both the worldly life and the Hereafter while excluding the prohibited things. This is because the word Khayr (good) does not include those actions. (289) [End of cited speech]

It is also understood from this prophetic narration that a Muslim should hate evil for his brother, just as he hates evil for himself.

Upon the authority of 'Abdullaah ibn 'Amr ibn al-'Aas who narrated that the Prophet (sallAllahu 'alayhi wa sallam) said:

"So whoever desires to remove himself from the Fire and enter the Paradise, such that death overcomes him while he is a believer in Allaah and the Last Day, then let him treat the people in a manner in which he wishes to be treated." (290)

So desiring good for the Muslims is from the reasons that cause a person to be removed from the Fire, as this prophetic narration indicates.

Desiring good for the Muslims is something that does not occur except from a person with a sound heart that is free of contamination like envy, contempt, and pride. For this reason, desiring good for the Muslims has become rare in this time, due to the lack of purity in the hearts, which is present in many of the people, except those whom Allaah has shown His Mercy.

The one who does not desire good for the Muslims is described with despicable attributes.

From them is:
1- Envy (Hasad):
Envy (Hasad) is to desire the removal of good from others.
Envy is from the attributes of the Jews and it is from their characteristics.

Allaah the Exalted says:

"Or do they envy people for what Allaah has given them of His Bounty? We have indeed already given the family of Ibraaheem (Abraham) the Book and the wisdom, and conferred upon them a great kingdom."[Soorah an-Nisaa' 4:54]

Allaah the Exalted says:

"Many of the people of the Scripture (Jews and Christians) wish that if they could turn you back to disbelief after you have believed, out of envy from themselves, (even) after the truth has become clear to them."
[Soorah al-Baqarah 2:109]

Therefore, the Jews and Christians do not desire that good comes to any one of the Muslims. Thus, they desire from us that we abandon our religion while they know what we are upon leads to everlasting happiness and we have been prohibited from imitating them.

Envy (Hasad) is from the characteristics of the hypocrites:

The Exalted says:

"If some good should touch you, it distresses them, but if some evil should befall you, they rejoice at it. And if you remail patient and fear Allaah, their plot will not harm you at all. Indeed, Allaah encompasses all that they do." [Soorah Aali 'Imraan 3:120]

Envy (Hasad) can sever even the strongest of bonds.

The sons of Ya'qoob (Jacob alayhis salaam) envied their brother Yoosuf (Joseph) because their father used to love him moreso than he did them, just as Allaah described in their story that He has presented in Soorah Yoosuf.

The Exalted says:

"When they said, Truly, Yoosuf (Joseph) and his brother (Benjamin) are more beloved to our father than we, while we are a group consisting of many. Certainly, our father is in clear error. Kill Yoosuf (Joseph) or cast him out to (another) land, so that the favour of your father may then be attainable for you, and after that you will be a righteous people." [Soorah Yoosuf 12:8-9]

Thus, they planned to kill him becasue of their envy for him because of his being more beloved to their father than they were.

Similarly, Satan envied our father Aadam (alayhis salaam) because of what Allaah had given him from [His] bounties and he became arrogant as Allaah the Exalted said:

"And when your Lord said to the angels, 'I will create a human being out of clay from an altered black smooth mud. So, when I have fashioned him and breathed into him the soul which I created for him, then fall down to him in prostration.' So, the angels prostrated themselves, all of them together. Except Iblees (Satan), he refused to be with those who prostrated. (Allaah) said, "O Iblees (Satan)! Why is it that you are not with those who prostrate?' He said, 'Never would I prostrate myself to a human whom You created out of clay from an altered black smooth mud.' (Allaah) said, 'Then, get out of here, for indeed, you are an outcast. And certainly upon you is the Curse until the Day of Recompense.'" [Soorah al-Hijr 15:28-35]

Similarly, the story of the two sons of Aadam, one of them envied his brother because Allaah accepted his brother's sacrifice while his own sacrifice was not accepted. This envy led him to kill his brother

The Exalted says:

"And recite to them the story of the two sons of Aadam in truth; when they both offered a sacrifice (to Allaah), it was accepted from the one of them but was not accepted from the other. The latter said to the former, 'I will surely kill you.' The former said, 'Certainly, Allaah accepts only from the righteous. If you raise your hand against me to kill me, I shall not raise my hand against you to kill you, for I fear Allaah, the Lord of the worlds. Indeed, I intend to let you acquire my sin as well as your sin and then you will be one of the people of the Fire. And that is the recompense of the wrongdoers.' So his soul permitted for him the murder of his brother; he murdered him and became one of the losers. Then Allaah sent a crow who scratched at the ground to show him how to hide the disgrace of his brother. He said, 'Woe to me! Have I failed to be like this crow and hide the disgrace of my brother?' Then he became one of the regretful. [Soorah al-Maa'idah 5:27-31]

So then, the consequences of envy (Hasad) are harmful and can cause separation between two friends and between a man and his brother.

2- The envious resent of the decree of Allaah:

Therefore, he sees himself as though he has been cheated and for this reason, he cannot feel contentment or tranquility, but rather he feels depressed and sad.

It is upon mankind to look to those whom are below them, for indeed this is closer to recognizing the blessings (of Allaah) and being thankful for them; while looking towards those who are above them, leads to remorse and sadness and the belittling of one's self.

And Zuhayr ibn Harb told me that Zubayr told us. (291)

In addition, Aboo Kurayb told us that Aboo Mu'aawiyyah told us.

Aboo Bakr ibn Abee Shaybah (with his wording) told us that Aboo Mu'aawiyyah and Wakee' told us upon the authority of Al-'A'mash from Aboo Saalih from Aboo Hurayrah who said that the Messenger of Allaah (sallAllahu 'alayhi wa sallam) said:

"Look to those who are below you, and do not look to those whom are above you, because it is more appropriate that you do not belittle the blessings of Allaah." (292)

No matter what mankind acquires in the worldly life, none of it matters in the least when compared to the safeguarding of his religion.

3- From the examples of the envious person's resentments of the decree of Allaah is if the envious person had the ability to remove a blessing that was given to a person whom Allaah had favored with His blessings, he would most definitely do so. Either by making him poor after he had been rich, or by making him lowly after he had been honorable or ignorant when he had been knowledgeable or childless after once having many children or ugly after having been handsome or sickly after having been healthy and other than that.

Moreover, Allaah the Mighty and Majestic censures the one who withholds resentment towards His decree and His wisdom. He, the Glorified says:

"Do they distribute the Mercy of your Lord? It is We who appropriate their livlihood in this world, and We have raised some of them above others in degrees, so that they may make use of one another for service. But the Mercy of your Lord is better that whatever they accumulate." [Soorah az-Zukhruf 43:32]

The Poet said:

Should it not be said to the one who was envious of me, "Do you not know whose rights you have violated?"
He has violated the rights of Allaah with his action because he was not contented with what he was given. So becasue of this, Allaah increased me (in good) and refused your supplications because of your insolence."

It is very important that the envious people be neglected as mentioned by the poet:

"Remain patient upon the envy of the jealous, for indeed patience will deter them. Indeed the fire will devour itself if it does not find anything else to burn."

1. Certainly, Allaah has commanded His Prophet to seek refuge from the envious one when He says:
   
   "Say, I seek refuge in the Lord of the daybreak. From the evil of that, which He has created. And from the evil of the darkness when it settles. And from the evil of those who blow on the knots. And from the evil of the envier when he envies." [Soorah al-Falaq 113:1-5]
   
   In addition, Jibreel (Gabriel) recited a Ruqyaa (293) on the Prophet (sallAllahu 'alayhi wa sallam) for everything that might harm him and this included the envious person.
   
   Muhammad ibn Abee 'Umar al-Makkee told us that 'Abdul-'Azeez ad-Daraawardee told us upon the authority of Yazeed (who is Ibn 'Abdullaah ibn Usaamah ibn al-Haad) from Muhammad ibn Ibraaheem from Aboo Salamah ibn 'Abdur-Rahmaan from 'Aa'ishah - the wife of the Prophet (sallAllahu 'alayhi wa sallam) that she said, "If the Messenger of Allaah (sallAllahu 'alayhi wa sallam) used to complain of something, Jibreel (Gabriel) used to recite to him the following Ruqyaa:
   
   'In the Nmae of Allaah, may He heal you, and from every ailment, may He cure you, and from the evil of the envier when he envies; and from the influence of the eye.'" (294)
   
   The Levels of Envy

1- From them is the one who exerts effort to remove the blessings of the person who is envied by way of transgression upon him with statements and actions. Then from these people are those who exert themselves in an effort to acquire what has been removed from the person against who was transgressed.

2- From them is the one who restricts his efforts to removing the blessings of the person who he envies without acquiring anything from him. This is the more evil and despicable of the two. This blameworthy envy is prohibited.

3- Another group from amongst the people, if they happen to envy another person, they do not act in accordance ith their envy. These people do not transgress against the person who is envied by way of their statements nor their actions.

4- Another group of people, if they find within themselves envy, they strive hard to remove it with kindness to the one whom they have envied by initiating goodness towards him and by supplicating for him, and spreading news of his good qualities. They do all of this in an effort to remove what they found in themselves of envy until this envy eventually changes because of their desire to be a better Muslim. This is from the highest degrees of belief and the possessor of this is a complete believer who loves for his brother what he loves for himself. (295)


FOOTNOTES:

288- Saheeh al-Bukhaaree [13/1]
289- in Al-Fath [57/1]
290- In Saheeh Muslim
291- Translator's note: As it has been mentioned previously, this symbol indicates that the text of this prophetic narration contains two different chains of narrators which are linked by the 'Arabic letter Haa. The letter Haa within this context indicates the point where the first and the second chains meet.
292- Saheeh Muslim [2275/4]
293- Translator's note: the Ruqyaa is the recitation of specific verses from the Qur'aan as well as the mention of particular authentic supplications that have been established from the practice of the Prophet (sallAllahu 'alayhi wa sallam) as a means of protection against magic and sickness.
294- Saheeh Muslim [2275/4]
295- For further reference see Jaami' al-Uloom (page 306-327) and this has been selectively transmitted.