Thursday 31 December 2020

How to Free Your Soul from Fear and Hoping In the Creature

 

Imaam Ibn Qayyim (may Allaah have mercy on him) wrote:

What will cut off element of hope in the creatures from your heart is being pleased with the decision of Allah and His ration allotted to you. So, whoever is contented with the verdict of Allah and the share He has apportioned to him, no place will be left in his heart to hope in the creatures.

What will eliminate element of fear is submission to Allah. This is because whoever submits and surrenders himself to Allah, and knows that whatever afflicts him is not meant to miss him, and whatever misses him is not meant to hit him, and also recognizes that nothing will afflict him except what Allah has written for him will have no place left for fear of the creatures in his heart.

Verily, he has submitted his soul, for which he fears, to its Master and Lord; and he knows that nothing will befall it except what has been decreed for it and whatever has been written for it will certainly happen to it. Therefore, there is no point fearing other than Allah in any case.

There is also another pleasant benefit in submitting to Allah; if a person surrenders his soul to Allah, he has indeed kept it with Him. He has preserved it in His sanctuary and placed it under His protection where the hand of an enemy cannot touch it and the transgression of the evildoer cannot reach it.

Source: Madaarij as-Saalikeen bayna Manaazil (Iyyaaka Na‘bud wa Iyyaaka Nasta‘een) by Ibn Qayyim al-Jawziyyah; translated by ‘Abdus-Samee’ Abdus-Salaam.

 

Monday 14 December 2020

What is the Goal of your Action?

 

Imaam Ibn Qayyim al-Jawziyyah said:

Everything a person uses for the sake of Allah, He will protect him from the evil of utilizing it for himself and for the devil; and anything he does not use for the sake of Allah, he will surely use it for himself and for his desires. So if knowledge is not for Allah’s sake, then it will be for one’s soul and desires; and if an action is not for Allah’s sake, then it will be for show off and hypocrisy. Likewise, if wealth is not spent in obedience to Allah, it will be spent in obedience to the devil and base desires; and if prestige is not used for Allah’s sake, its possessor will use it for his desires and fortunes.

If strength is not employed in carrying out the order of Allah, it will be employed in His disobedience. Whoever accustoms his soul to working for Allah’s sake, there will be nothing more difficult for him than working for other than Allah; and whoever accustoms his soul to working for his desires and fortune, nothing will be more burdensome to him than sincerity and working for the sake of Allah. This is true regarding all forms of actions. Nothing is more burdensome to the one who spends for Allah’s sake than spending for the sake of others; likewise the converse.

Source: ‘Uddah as-Saabireen wa Dhakheerah ash-Shaakireen, Imam Ibn Qayyim al-Jawziyyah. Translated by Abdus-Samee’ Abdus-Salaam.

Friday 13 November 2020

The Trait that brings You close to Allaah and Paradise

 

Imaam Ibn Qayyim said:

A generous person is close to Allah – the most High, to His creatures, to his family, to Paradise and far from the Fire, while a miser is far from Allah’s creatures, far from Paradise and close to the Fire. The generosity of a man endears him to his opponents while his miserliness makes him unpopular with his children.

“A man’s stinginess manifests his fault among the people while his generosity conceals it from all of them. Cover yourself with the garments of generosity because I see every fault, so generosity is its covering. If you will associate, then associate with the free because a youth is only beautified or disparaged based on his companions. Reduce your speech as much as you can, because the errors of an individual will be few if his speech is limited…

Source: Al-Waabil as-Sayyib min al-Kalim at-Tayyib, p. 46 by Ibn Qayyim al-Jawziyyah. Translated by Abdus-Samee Abdus-Salaam.

Friday 30 October 2020

The Unchangeable Way of Allaah

 

Imaam Ibn Qayyim al-Jawziyyah (may Allaah have mercy on him) stated:

The unchangeable observed law of Allah and His unalterable way is to enshroud a sincere person with dignity, light and love in the hearts of the creatures and drawing their hearts closer to him in proportion to his sincerity, intention and dealings with his Lord. And He will cover an insincere person who puts on the garment of falsehood with detestation, humiliation and revulsion that befit him. Therefore, a sincere person will have dignity and love while the other will gain abhorrence and hatred.

Source: I’laam al-Muwaqqi‘een ‘an Rabb al-‘Aalameen, by Imaam Ibn Qayyim al-Jawziyyah. Translated by Abdus-Samee’ Abdus-Salaam.

 

Sunday 27 September 2020

This is the Methodology of the Misguided

                                                     

Shaykh Saalih al-Fawzaan (may Allaah preserve him) stated:

It is obligatory upon every Muslim to accept the truth from whoever comes with it, because the truth is the lost property of a believer; he takes it wherever he finds it; either with his friend or his enemy because he seeks for the truth. But if he considers individuals only, such is considered the way of the people of the pre-Islamic days of ignorance. An example of such is what Allaah mentioned concerning the Jews and the Christians – and they are the people of the Book and Knowledge.

The Jews rejected the truth that was with the Christians and the Christians rejected the truth with the Jews as stated by Allaah regarding them: The Jews say, ‘The Christians have nothing [true] to stand on,’ and the Christians say, ‘The Jews have nothing to stand on…’”  [Soorah al-Baqarah: 113]  What made them to do this was following of desires. Since the Jews hated the Christians, they rejected what they possessed of the truth, and because the Christians hated the Jews, they also rejected what was with them of the truth: Although they [both] recite the Scripture,” that commanded them to accept the truth…

In brief, it is obligatory upon the Muslim to eschew this methodology of the Jews and the Christians, which is to reject the truth if it is with someone whom they do not love. So do not allow the hatred you have for an individual make you to reject the truth that is with him. A typical example of this is what is in existence today.

If a group or a sect hates one of the scholars, it would reject the truth that is with him; so their hatred of this scholar will make them to reject the truth he possesses, abandon him, warn against his works and lectures even if it is the truth. Why? There is no reason other than the fact that they do not love this individual. Hence, it is obligatory upon you, O you Muslim to accept the truth even it is with the person you do not love and do not allow personal animosities and desires prevent you from accepting the truth… 

Source: Sharh Masaail al-Jaalihiyyah, pp. 128-130 by Shaykh Saalih bin Fawzaan. Translated by Abdus-Samee’ Abdus-Salaam.

 

Sunday 20 September 2020

Reason Why Students of Knowledge Go Astray

 

The source and origin of a scholar’s misguidance is to say things about Allaah without knowledge. Saying things about Allaah without knowledge is greater than shirk. As such, Allaah the Exalted said: Say, "My Lord has only forbidden immoralities - what is apparent of them and what is concealed - and sin, and oppression without right, and that you associate with Allaah that for which He has not sent down authority, and that you say about Allaah that which you do not know." [Soorah al-A’raaf: 33]

In the above verse, He (Allaah) placed saying things about Allaah higher than associating partner in worship with Allaah. Therefore, it is not permissible for anyone to say anything about Allaah without knowledge such as saying: Allaah has forbidden such and such [whereas He has not forbidden it] or Allaah has permitted such and such [whereas He has not permitted it] or Allaah has legislated such and such whereas such a thing is not legislated. This is what is considered saying things about Allaah without knowledge and refuge is sought with Allaah.

[Another example is when] a person issues a verdict without knowledge; rather he lies. This is very dangerous as it constitutes inventing lie against Allaah the Exalted. “So who is more unjust than one who lies about Allaah and denies the truth when it has come to him? Is there not in Hell a residence for the disbelievers?” [Soorah Az-Zumar: 32]  Hence it is not permissible to say things about Allaah without knowledge. Whenever the Messenger of Allaah (sallallaahu alayhi wa sallam) was asked about something, which revelation has not been revealed to him, he would delay the response till revelation is revealed to him from Allaah. So how about others other than him? So many things are hidden from a scholar. If you do not possess clarity and proof from the Qur’aan and Sunnah regarding an issue and say, ‘I do not know’;[3] such will not decrease anything from your knowledge or worth. Rather, it will increase your worth in Allaah’s sight.

Imaam Maalik (may Allaah have mercy on him) was asked about forty issues and he gave answers to some of them but he said I do not know in response to most of the questions.  Then the questioner said to him: I came to you from a distant land and endured the journey and you said, ‘I do not know.’ Thereupon, Imaam Maalik said to him: ‘Embark your riding camel and go back to the land you came from and say to the people: ‘I asked Imaam Maalik some questions and he responded by saying, I do not know.’ This was the manner of the people of knowledge and those who have the fear of Allaah the Exalted.

The same applies to authorship. A person should not write a book if he does not possess the competence to write the book. Would that we were saved from many [deviant] books and treatises and nothing is left except authentic books that are in conformity with the Qur’aan and Sunnah. The problem is that these books and treatises will remain and mislead generations after your demise and you will be held responsible for them. A person should fear Allaah in his fatwa, writing, speech, discussion and lecture; he should not say anything except that which he thinks is most likely the correct thing and in conformity with the Qur’aan and Sunnah.

Source: Sharh Masaa’il al-Jaahiliyah, pp. 285-286 by Shaykh Saalih bin Fawzaan (may Allaah preserve him). Translated by Abdus-Samee’ Abdus-Salaam.

Saturday 12 September 2020

Do Not Be Silent Over Falsehood and Misguidance

 

Shaykh Saalih al-Fawzaan wrote:

"...Therefore, it obligatory upon whoever knows the truth to explain it to the people and not to exchange it for a small price by concealing it in other to attain any worldly gains or for the sake of pleasing the people. Allaah has more right that one should fear and seek His pleasure. So it is not permissible to conceal the truth for one who has the ability to explain it and make it manifest. As for one who does not have the ability to do so or he fears that a greater fitnah may occur by explaining the truth, such a person is excused. However, whoever does not have a barrier in explaining the truth but conceals the truth for the sake of his interest and wellbeing, such a person is cursed by Allaah and cursed by those who curse.

This is the attribute of the Jews and it is applicable to everyone who conceals the truth for the sake of following desires without making it clear to the people. If he is asked about the ruling of an issue, he responds with other than the truth while he knows the correct response. This is part of concealing the truth. Allah the Mighty and Majesty has commanded that one should speak the truth even if it is against oneself. “Be persistently standing firm in justice, witnesses for Allah, even if it be against yourselves or parents and relatives” [Soorah an-Nisaa: 135]. So it is obligatory to speak the truth in giving testimonies and other than it.

Concealing the knowledge, which gives life to the people and guides them to the straight path is worse than concealing testimony. Therefore, it is obligatory to explain the truth and not to conceal it. For instance, if a person sees the people upon falsehood or superstitions or shirk, he should not be silent; rather it is obligatory upon him to explain the truth and he should not leave the people to engage in graves and tombs worship and to indulge in misguided innovations. He should not be silent and say I have no business with the people. Or he sees the people engaging in prohibited dealings without saying anything.

This is concealment of knowledge and lack of sincerity to the Ummah. Allaah did not give you this knowledge in order for you to remain silent; rather He gave you in order for you make it clear to the people, invite to Allaah upon sure knowledge and make effort to bring out people from darkness into light. It is not permissible for the scholars to be silent while they have the ability to explain the truth especially when they see people in misguidance, shirk, innovation and superstition. Silence will not do them any good. If they say nothing, this is considered concealment of knowledge which Allaah condemned the Jews and the Christians for. Why would a person say something contrary to the truth while he knows it and deliberately issue a fatwa contrary to it in order to please the people or to get along with the people with regard to what they are upon?

The truth is more deserving of being followed; so you should seek the pleasure of Allaah the Mighty and Majestic and do not please the people while they are upon falsehood. It is stated in a hadeeth “Whoever seeks the pleasure of Allah at the risk of displeasing the people, Allah will be pleased with him and the people will be pleased with him. And whoever seeks the pleasure of the people at the risk of displeasing Allah, Allah will be displeased with him and the people will be displeased with him.”[1]

                                                                       

Source: Sharh Masaa’il al-Jaahiliyyah, p. 281-284 by Shaykh Saalih bin Fawzaan bin ‘Abdullaah al-Fawzaan (may Allaah preserve him). Translated by Abdus-Samee' Abdus-Salaam. 

 

Thursday 3 September 2020

You Shouldn’t Be Sad when you have Allaah?

 

Imaam Ibn Qayyim wrote: 

Whoever knows Allaah the Exalted will certainly love Him and whoever loves Him, the clouds of darkness will disappear from him. Sorrow, distress and anxiety will be removed from his heart and his heart will be filled with happiness and delights. He will receive congratulations and glad tidings from every corner, because there is no sadness with Allaah the Exalted forever.

That is why Allaah the Exalted stated while narrating about His Prophet (sallallaahu alayhi wasallam) that he said to his companion Aboo Bakr: Be not sad (or afraid), surely Allaah is with us.” [Soorah at-Tawbah: 40]

This indicates that there is no sadness with Allaah the Exalted; and why would one be sad in the company of Allaah? Sadness is only for those who fail to get Allaah.  Why would one be sad when he has Allaah? What would make a person happy when he is far from Allaah?

Allaah the Exalted said: Say: ‘In the Bounty of Allaah and in His Mercy therein let them rejoice.’” [Soorah Yoonus: 58].

Rejoicing in the bounty and mercy of Allaah comes with being happy with Him. A believer feels happy with his Lord more than the happiness anyone feels for his beloved one or his life or wealth, or a particular blessing or authority; a believer feels happier with his Lord than with all of that. The heart will never achieve real life until it finds the flavor of this happiness and delight. So the happiness will manifest in his heart while its radiance will manifest on his face and his state will be like that of the people of Paradise owing to Allaah’s bestowing upon them, the light of beauty and joy.

So, the worker should work for this, and for it the competitors should compete. This is the knowledge for which the people of determination and firm will roll up their sleeves and for which the people of special attributes and excellent qualities compete.

Source: Tareeq al-Hijratayn wa Baab as-Sa‘aadatayn by Imaam Ibn Qayyim al-Jawziyyah

 

Monday 24 August 2020

A Believer is Not Fooled Twice by a Dishonest and Treacherous Person


To be precautious and prudent is a Prophetic directive, especially when dealing with those who have been proven deceitful and dishonest. It is unbecoming of a Muslim to be gullible that he would be deceived twice by the same trick. A person may see things in other than their real form and, thus, he gets deceived by them – and this is normal – but to not be precautious and allow himself to be deceived twice, this is unacceptable naivety that is unbecoming of a believer. This directive is a universal principle and most beneficial advice eloquently coined in a terse statement made by the master of eloquence, Prophet Muhammad (sallallaahu alayhi wasallam). Abu Hurayrah (may Allah be pleased with him) narrated that the Prophet (sallallaahu alayhi wasallam) said: “A believer should not be stung twice from the same hole.” [Al-Bukhari and Muslim]

Commenting on the Hadeeth, Abu ‘Ubayd said: “This eloquent statement was never uttered by anyone before the Prophet (sallallaahu alayhi wasallam) and he first said it to an Arab poet named Abu ‘Azzah Al-Jumahi. When this man was taken prisoner by the Muslims during the Battle of Badr, he appealed to the Prophet (sallallaahu alayhi wasallam) to release him without ransom because he was poor and had a family to support. The Prophet (sallallaahu alayhi wasallam) granted him his request. When the same man was later taken prisoner by the Muslims in the Battle of Uhud, he again appealed to the Prophet (sallallaahu alayhi wasallam) for his release, mentioning his poverty and dependents. In response, the Prophet (sallallaahu alayhi wasallam) said to him: “You will not boast in Makkah and say that you had mocked Muhammad twice!” Thereupon, the Prophet (sallallaahu alayhi wasallam), ordered that he be killed. This story was cited by Ibn Ishaaq in Al-Maghaazee.” [End of Quote]

Given the richness and depth of the meaning of this succinct Prophetic directive, the commentators of Hadeeth mentioned many interpretations for it that are all possible despite its brevity. Al-Haafiz Ibn Hajar cited some of these possible interpretations. He quoted Al-Khattaabee saying: “The wording of this Hadeeth is in the form of a statement intended as an imperative, as if saying: let the believer be firm and precautious lest he would be fooled twice by the same source. This applies to one’s religious affairs as much as it applies to worldly ones. In fact, the religious affairs are worthy of precautious and prudence with greater reason…” End of Quote

It can be said that the Hadeeth instructs a Muslim to be precautious of potential harms incurred on his worldly affairs or those of the Hereafter. He is enjoined to be vigilant and prudent regarding all his affairs. The fact that the wording of the Hadeeth indicates one of them in particular (i.e. the worldly affairs) does not prevent interpreting it to apply to both the worldly and religious affairs. What matters is the general indication of the statement, not the specific context in which it was made.

Evidently, a Muslim needs to heed this prophetic directive in all his affairs, especially with people who are principally treacherous and dishonest and known for their evil intentions towards Muslims. A believer should be cautious of the plots of Satan and the enemies of Islam with their different names and ideologies. It is unbecoming of a Muslim to let himself be vulnerable to their scheming and deceit. The basic principle regarding the Muslim’s interactions with them should be extreme precaution, heedfulness and prudence; otherwise, he would be repeatedly harmed by them and vulnerable to serious dangers.

Source

Friday 21 August 2020

The People of Desires Invite to Division and Uprisings

Al Ahwaa’ (desires) is whatever disagrees with the Qur’aan and Sunnah of creeds, opinions and thoughts. So everything that disagrees with the Qur’an and Sunnah of opinions, creeds, thoughts, partisanship and the like is part of desires…

The wars and division that took place among the Muslims came from the followers of desires such as the Mu’tazilah, Khawaarij and others. They were ones who caused the Fitnah. Fitan (tribulations) only came from them and as a result of them.

Who killed ‘Uthmaan (may Allah be pleased with him)? Who killed ‘Ali (may Allah be pleased with him)? Who ignited the Fitnah among the Muslims afterwards other than the followers of desires? Who incited al-Ma’moon and those who came after to test the people of Sunnah so much so that their Imaam Ahmad bin Hanbal (may Allah have mercy on him) was pulled, beaten and imprisoned other than the people of desires? Who imprisoned Shaykhul-Islam Ibn Taymiyyah (may Allah have mercy on him) till he died in prison other than the people of desires?

We must therefore beware of these individuals because their evil, at the end, will lead to disuniting the Muslims and revolting against the Muslims’ leader, as well as the Muslims’ community, so that they would be divided into sects and parties instead of being one Ummah.

Source: A Gift to the Reader in Annotation of Sharh As-Sunnah, vol. 2, p.230-231 by Shaykh Saalih al-Fawzaan. Translated by this writer.

Tuesday 18 August 2020

Congratulation to You If You Are Saved From These Two Diseases

 

Imaam Ibn Qayyim (may Allaah have mercy on him) stated:

Beware of these two things, for they have evil consequences:

The first of them: Rejecting the truth because it opposes your own desires; you will consequently be afflicted with perverted heart and rejecting truth presented to you except  it  conforms with your desires. Allaah the most High said: “And We shall turn their hearts and their eyes away (from guidance), as they refused to believe therein for the first time, and We shall leave them in their trespass to wander blindly.” [Soorah al-An’aam: 110].

So He punished them for rejecting the truth for the first time by turning away their hearts and their eyes (from guidance) thereafter.

The second: Neglecting an order when its time is due. If you are negligent regarding it, Allaah will dispirit you and prevent you from things that please Him and His orders by way of punishing you. Allaah the most High said: “If Allaah brings you back to a party of them (the hypocrites), and the asked your permission to go out to (fight), say: ‘Never shall you go out with me nor fight an enemy with me; you were pleased to sit (inactive) on the first occasion, then you sit (now) with those who lag behind.’” [Soorah at-Tawbah: 83].

So whoever is saved from these two diseases and trials should be congratulated.

Source: Badaa’i al-Fawaa’id by Ibn Qayyim al-Jawziyyah.

Monday 20 July 2020

The Key to Good Life in this World

Imam Ibn Qayyim stated: 

Allah the most High said: Whoever works righteousness, whether male or female, while he (or she) is a true believer (of Islamic Monotheism) verily, to him We will give a good life (in this world with respect, contentment and lawful provision), and We shall pay them certainly a reward in proportion to the best of what they used to do (i.e. Paradise in the Hereafter).” [Soorah An-Nahl: 97]

This is the saying of the Most Truthful and its intrinsic significance in the sight of its people is by certainty; rather, it is the absolute truth with certainty. It is mandatory that Allah will grant whoever does righteous deeds a good life[1] in proportion to his work and eemaan.

However, the uncivilized err concerning what is termed a good life; they consider it to mean reveling in various sorts of food, drink, clothing and women, or the pleasure of authority, wealth, conquering enemies and mastery of various types of cravings . There is no doubt that this type of pleasure is common among animals; rather, the share of most animals in this sort of enjoyment could be more than the share of man.

Source: Miftaah Daar as-Sa‘aadah wa Manshoor Wilaayah Ahl al-‘Ilm wal-Iraadah by Ibn Qayyim al-Jawziyyah

 



[1] Commenting of this Aayah, Ibn Katheer stated: “The good life includes feeling tranquility in all aspects of life. It has been reported that, Ibn ‘Abbaas and a group (of scholars) interpreted it to mean good, lawful provisions. It was reported that ‘Alee bin Abee Taalib interpreted it as contentment. Alee bin Abee Taalib recorded from Ibn ‘Abbaas that it meant happiness.” See Tafseer Ibn Katheer.


Sunday 28 June 2020

Difference of opinion in Juristic Issue cannot divide the Ummah

Shaykh Saalih al-Fawzaan (may Allaah preserve him) said:

“…So nothing can unite the people except the sound creed. But if they should differ in their creed, they will never be united forever. As for difference of opinion in juristic issues that are based on legal deductions to which the evidences may point, such will have no [negative] effect on the Muslim Ummah; it will not bring about division and enmity because such deductions are within latitude.

However, the differences concerning the ‘Aqidah in unacceptable; the differing party will never be united upon it. People who differ in ‘Aqidah will never be united, no matter the attempt of whoever (attempts to unite them) because he wants to bring opposing things together; and it is impossible to bring opposing or contradicting things together.

Source: A Gift to the Reader in Annotation of Sharh As-Sunnah, vol. 1, p. 22 by Shaykh Saalih al-Fawzaan (may Allaah preserve him)


Thursday 25 June 2020

Practice the Guide to Happiness Once Every Day before Bed

Imaam Ibn Qayyim al-Jawziyyah (may Allaah have mercy on him) wrote:

Avoid those ways that will necessitate the torment of the grave. One of the most beneficial means is that a man should sit for a while for Allah’s sake when he intends to sleep and call his soul to account over his gains and losses during the day. Then he should renew his sincere repentance between him and his Lord and sleep in that state of repentance.

He should make a firm resolve not to go back to committing the sin if he wakes up. He should do this every night. So if he dies during that nighttime, then he would have died in the state of repentance, and if he wakes up, he will wake up to face his action happily due to the postponement of his term until he meets his Lord, and he makes up for what has eluded him.

There is nothing more beneficial to the servant than this sleep especially if one ends that with the remembrance of Allah and the observance of the Sunnah that has been reported from Allah’s Messenger (peace and blessings of Allah be upon him) before sleeping. He does these until he falls asleep. Whoever Allah wants good for, He will aid him towards that. There is no power except with Allah.

Source: Ar-Rooh by Ibn al-Qayyim al-Jawziyyah

 


Sunday 21 June 2020

The Evil of Craving for Wealth and Leadership

Ibn Rajab (may Allaah have mercy on him) said:

From what we have mentioned, it will be clear that love of wealth and leadership and craving after them destroys a person’s religion to the point that nothing except what Allaah wills remain of it, just as the Prophet (sallallaahu ‘alayhi wasallam) informed. The root of love of wealth and status is love of this world, and the root of love of this world is following desires. Wahb ibn Munabbih said, “From following desires comes desire for this world, and from desire of this world comes love of wealth and status, and from love of wealth and status comes making lawful that which is forbidden.”

This is a fine saying, since love of wealth and status is caused by desire for this world, and desire for this world is brought about by following one’s desires. This is because one’s desires call to desire for this world and love of wealth and status in it. But taqwaa prevents one from following desires and prevents love of this world. Allaah the Most High said: “So as for he who transgressed. And preferred the life of the world. Then indeed, Hellfire will be [his] refuge. But as for he who feared the position of his Lord and prevented the soul from [unlawful] inclination. Then indeed, Paradise will be [his] refuge.” [An-Naazi’aat: 37-41]

Source: The Evil of Craving for Wealth and Status, p.33 by al-Haafidh Ibn Rajab al-Hanbalee.


Monday 27 April 2020

How To Handle A Nammaam (tale-bearer)


Umm ‘Abdillaah al-Waadi’iyyah wrote:

Nameemah means conveying a speech from a people to another in order to sow dissention among them. Allaah the Mighty and Majestic has condemned the one who has this trait and He forbade listening to his speech. He said: “And obey not everyone who swears much, and is considered worthless. A slanderer, going about with calumnies. Hinderer of the good, transgressor, sinful.” [68: 10-12] As regards His saying, “Going about with calumnies,” it means carrying tales about in order to corrupt relations between people and to stir up discord among them as contained in the Tafsir of Ibn Kathir.

 Nameemah is one of the major sins. It is recorded in al-Bukhari and Muslim from Ibn ‘Abbaas that Allaah’s Messenger (sallallaahu alayhi wasallam) passed by two graves and said: “They are being punished, but they are not being punished for something great but whose (punishment) is great. One of them used to spread Nameemah while the other does not protect himself from his urine (when relieving himself).” The Prophet’ saying: “But they are not being punished for something great” means that Namimah and not cleansing oneself from the impurity of urine are little things and easy to avoid, but their punishment is severe. [In a hadeeth from] Muslim: “A Nammaam (one who spreads Nameemah) will not enter Paradise.” A poet said: “Nameemah does not unite between two companions; due to it, two friends will hate each other.”

Know that whoever conveys tales to you will convey tales against you. Advise whoever possesses this trait with gentleness, softness and beautiful admonition. But if he/she does not desist, warn your brothers/sisters against him/her and avoid his/her company because Allaah the Mighty and Majestic said: “And when you (Muhammad) see those who engage in a false conversation about Our Verses (of the Qur'ân) by mocking at them, stay away from them till they turn to another topic. And if Shaitân (Satan) causes you to forget, then after the remembrance sit not you in the company of those people who are the Zâlimûn (polytheists and wrong­doers, etc.).” [6: 68]

Source: Adapted from: My Sincere Advice to Women. See p. 53-62 by Umm Abdillaah al-Waadi’iyyah. Translated by Abdus-Samee’ Abdus-Salaam and Ishaaq Abdur-Raheem.




Sunday 26 April 2020

The Backbiter and the One Who Listens to Backbiting Are Both Sinful


Imaam an-Nawawee (may Allaah have mercy on him) stated:

Know that in the same way that backbiting is forbidden for the one who speaks it, it is likewise forbidden for the one who listens to it and approves of it. Thus, it is obligatory on the one who hears an individual embarking on committing the prohibited form of backbiting[1], to forbid him from doing it as long as he does not fear any open harm resulting from that. But if he does fear (harm) from that, then he is obligated to reject the backbiting with his heart and to detach himself from that gathering if he is able to do so. If he has the ability to reject it with his tongue or to cut the backbiting off by changing the topic, then that becomes required of him. And if he does not do that, then he has committed an act of disobedience (i.e. sinned)

If he says with his tongue: ‘Be quiet’ while desiring with his heart for it to continue, then Abu Haamid al-Ghazaalee said: “This is hypocrisy. It does not remove him from the sin he is upon. Rather, he must hate it with his heart.” If he is forced to stay in that gathering in which backbiting is taking place, and he fears from forbidding it, or he forbids it but it is not accepted from him and he cannot find a way to separate himself from them, then he is prohibited from listening and paying attention to the backbiting. Instead, his way out should be by making remembrance of Allaah with both his tongue and heart or just his heart. Or he should think about something else in order to preoccupy himself from having to listen to it.

After having done this, his hearing it without listening and paying attention to it will not harm him, while he is in this mentioned state. If he is able after this, to withdraw from them and they are still backbiting, then separating oneself is an obligation. Allaah says: “And when you (Muhammad) see those who engage in a false conversation about Our Verses (of the Qur'ân) by mocking at them, stay away from them till they turn to another topic. And if Shaitân (Satan) causes you to forget, then after the remembrance sit not you in the company of those people who are the Zâlimûn (polytheists and wrong­doers, etc.).” [Surah al-An’aam]

It has been reported that Ibraaheem Ibn Adham was once invited to a waleemah (wedding feast), so he attended it and found people there who were mentioning a man that didn’t come. They were saying: “He is truly lazy.” So Ibraaheem said: “I brought this upon myself, such that I attended a place in which people are backbiting one another.” So he left from there and did not eat for three days. What has been recited of poetry with regard to this is:

“And restrain your ears from hearing vile speech
Just as you restrain your tongue from speaking it
Because when you listen to this vile speech     
You are a partner to the one saying it, so reflect.”

Source: Guarding the Tongue, from the book: al-Adhkaar of Imaam an-Nawawee, p. 18-19. Translated by Isma’eel Alarcon. Published by al-Manhaj.com




[1] This means that there are permissible forms of backbiting. See the post: “Let us Backbite for an Hour for the Sake of Allaah’ on this blog.

Thursday 23 April 2020

Difference between Telling About A Blessing from Allah and Boasting Of It


Imaam ibn Qayyim (may Allaah have mercy on him) said:

The difference between telling about Allaah’s blessing and boasting of it is that the one who mentions the blessing of Allaah is informing about the attributes of the Provider of the blessing and His absolute generosity and kindness. Thus, he is praising Him by proclaiming it, revealing it out of gratitude to Him and spreading all that He deserves. The purpose of that is to demonstrate the attributes of Allaah, His praise and extolment, which spurs the soul to seek from Him alone, to love Him and have hope in Him. Hence, he is desirous of Allaah by pronouncing His blessing, spreading it and recounting it.

 As regards boasting of blessings, this is when a person becomes audacious in his dealings with people because of it and shows them that he is superior and better than they are. Then he becomes obstinate against them, he enthralls their hearts and inclines them to him in veneration and service. Nu’maan bin Basheer said: “Indeed the devil has traps and snares and among his traps and snares is to strike with the blessings of Allah, and arrogance towards the servants of Allah, and boasting about the gift of Allah in a manner not for Allah’s sake.”

Source: Keys To Endless Bliss, From the Works of Ibn Qayyim al-Jawziyyah, Compiled by 'Umar bin Muhammad al-Uwaydee. Translated by Abdus-Samee Abdus-Salaam, edited by Abu Naasir Ibrahim Abdur-Rauf.



Thursday 2 April 2020

Take the Key to All Righteous Deeds


Imaam Ibn Qayyim al-Jawziyyah stated: 

Whoever is prepared for the  meeting with his Lord, his heart becomes disconnected from this world, its contents and the ardent search for it. The individual would quench in his heart, the fire of desires, submit his heart to his Lord – the most High – and devote his energy to Allah, His love and give preference to seeking His pleasure. Likewise, he has to invent a distinct energy, knowledge and be born again, which would make the connection of his heart to the Hereafter like the relationship of his body to this worldly life after it had been in the belly of his mother.

So his heart has to be born in reality as his body was born in reality. Just as his mother’s womb was a veil to his body from this world, his soul and desires are veils to his heart from the abode of the Hereafter. The exit of his heart from the soul towards the Hereafter is like the exit of his body from his mother’s womb into this worldly life. This is the meaning of a saying attributed to al-Maseeh (Jesus Christ) that he said: “O children of Israel, you will not enter the kingdom of heaven until you are born again.” Since most people have not gone through this spiritual rebirth or imagine it let alone believing in it, the individual may wonder: “How can an elderly man be born again”, or “how does the heart become born again?”

Unfortunately, they were not interested in it neither did they aspire for it. How can  a person resolve to do something he does not know  or believe?

However, if the veil of heedlessness is removed from the heart, he will believe in it and know that his heart had not gained spiritual rebirth. What this means is that: sincere preparation for the meeting with Allah is the key to all righteous deeds and faith-based actions. It is the line of conduct of the travelers to Allah and the stations of those following His path including alertness, repentance, love, hope, awe, entrusting affairs to Him, submission and all other deeds of the heart and limbs.

The key to all of that is sincere readiness and preparation for the meeting with Allah; and the key is in the Hands of the Opener and the All-Knowing. There is no god other than Him and there is no lord but Him.

Source: Keys To Endless Bliss, From the Works of Ibn Qayyim al-Jawziyyah, Compiled by Umar bin Muhammad al-Uwaydee. translated by Abdus-Samee Abdus-Salaam, edited by Abu Naasir Ibrahim Abdur-Rauf.

Monday 30 March 2020

How to Cope With the Haters and Envious People


Al-Imam Ibn al-Jawzee (d. 597H), counts as one of the scholars who have widely discussed how to cope with envy and hurt of the hating people; he advised, “It is from idiocy to face the hater or envious with arguments! You are only supposed to – if you notice that of him – relate with him in a manner that brings harmony between the both of you. When he gives an excuse; you accept, and if he chooses to quarrel, you forgive. You make him feel the matter is simple; but you must be absolutely careful in relating with him and must never rely on him in any circumstance.”

He continued, “From the greatest pay back you would give him is to forgive him for the sake of Allah; if he goes beyond bounds to abuse you, you must find every means of forbearing, and the rest of the people will return his foul language in defense for you and the learned will extol your tolerance. The hurt and heartache he will get from that physically, and other worries in his mind are so numerous and far better (for you) than a word by which you seek to retaliate hurt and for which you hear responses in manifolds! If you ever quarrel with him, you would be telling him you’re his enemy and then he takes safeguard measures and extends his tongue (against you). But through forbearance, he wouldn’t know what you have in mind and then you would have taken care of his problem. But to face him with something that will turn to affect your religion; he would have been the one who got to deal with you!”[1]

Source: 20 Ways to Handle Hate, by Shaykh al-Islam Ibn Taimiyyah; translated by Abu Naasir Ibrahim Abdur-Rauf


[1] Sayd al-Khatir pg 740 by al-Imam Ibn al-Jawzee

Sunday 29 March 2020

The Numerous Blessings of Patience


Allaah has made patience like a horse that never gets tired, an army that can never be defeated and a well-fortified fortress that can never be destroyed. Patience is a mount that whoever rides it will never go astray. Patience and victory are twin brothers. The Prophet (may Allaah exalt his mention and render him safe from evil) said: “Victory comes with patience.[1] Patience is of more help to the one who has it than men, as it helps without any need for equipment or numbers; and the status of patience in relation to victory is like the status of the head in relation to the body. It is the means of salvation and success. It is the virtue a person needs in his religion and worldly life. The state of a man is either he has to be patient over something that is obligatory upon him to comply with or implement, or a prohibition that is obligatory upon him to eschew and abandon, or a decree which he has to be patient over or a blessing, which he must express gratitude to the One Who blessed him with it.

If these states are inseparable from him, it means that patience is obligatory until death. Life cannot be upright without patience; it is the cure for the problems of this abode of affliction. Patience is the provision of the fighter when victory is delayed and not forthcoming; the provision of the caller when people delay in responding to the call and the provision of the scholar when people consider his knowledge to be strange. In fact, it is the provision of the old and young, man and woman. It was recorded in Kitaab az-Zuhd on the authority of ‘Umar bin al-Khattaab that he said: “We found the best of our lives through patience.”[2]

Allaah has described the patient people with some attributes and distinguished them with characteristics that others beside them do not have. He mentioned patience in about ninety places in the noble Qur’aan; and He attached abundant degrees and blessings to patience and made these degrees and blessings the benefit of patience. The people of patience are in companionship with Allaah. With patience, they will attain the good in this world and the hereafter; and through it, they will obtain Allaah’s hidden and apparent blessing. Allaah has made leadership in the religion conditional upon patience and certain faith. Allaah the Exalted said: “And We made from among them leaders guiding by Our command when they were patient and [when] they were certain of Our signs.”[3]

Shaykh al-Islam Ibn Taymiyyah said: “Through patience and certain faith, leadership in the religion will be attained.”[4]

Source: Patience is a Shining Light, p. 7-8 by Shaykh Muhammad Saalih al-Munajjid. Translated by Abdus-Samee’ Abdus-Salaam.




[1] Saheeh: He is referring to the hadeeth recorded by Ahmad in his Musnad (1/307); no. 2804, al-Haakim in al-Mustadrak (3/624); no. 6304, at-Tabaraanee in al-Mu‘jam al-Kabeer (11/123); no. 11243 and al-Bayhaqee in Shu‘ab al-Eemaan (7/203). It was classified authentic by al-Albaanee in Saheeh al-Jaami‘ (6806
[2] Recorded by Ibn Mubaarak in az-Zuhd (1/222), Ahmad  in az-Zuhd (1/117), Aboo Nu‘aym in Hilyah al-Awliyaa’ (1/50); al-Bukhaaree also recorded it in a suspended form in his authentic collection (5/2375)
[3] Soorah as-Sajdah:24
[4] See Majmoo‘ al-Fataawaa by Shaykh al-Islam Ibn Taymiyah (3/358)

Monday 23 March 2020

Always Verify Before You Conclude: A Pathetic Story



A brother told me that once he stopped by the traffic light. He narrated: “Then I heard the sound of music with a very loud sound so much so that I and the people around me became scared. So I turned to the right and left searching for its source and discovered that it was by my left side. The owner of the car had opened all the windows and increased the volume of the music very high. The people in the cars around him were looking at him and were surprised at the pitch of the volume of music to this level.”

He continued: “I pressed on the car’s horn several times for him to turn to me so that I could tell him that he should reduce the volume of the radio set or to switch it off or to engage it with something better than it such as the recitation of the Qur’aan. However, the man did not pay attention to me in spite of the extent of my alerting him with my car. Then I moved forward a little with the car in order to alert him with my hand. When he turned to me, I discovered he was a young man. He had brought down his door glasses by his left and right side. And he had a dense beard that reached his chest.”

He continued: “I was surprised at the young man with this appearance as he allowed his beard to grow. Despite that, if he wants to hear, how could he hear in this manner that indicates intense audacity and lack of paying attention to the people?” He continued: “I pressed the car’s horn several times but he did not also pay attention to me until the green traffic light signaled. Then he drove off and I drove behind him.”

He continued: “I kept on making attempt to stop him in order to advise him and remind him of Allaah; and to caution him that such is unlawful. And to also inform him that for him to do it with audacity in front of the people increases it in prohibition. This is because it is a form exposing ones sin; but the man did not turn to me at all till he stopped at a grocery store.” He narrated further: “So I stopped my car behind him. The man came down from the car and walked to the grocery store. His clothing was short and above his ankles. He was not wearing his clothing below his ankles. So I was surprised. Then he entered and I said to myself, ‘He will come out now with a pack of cigarette’. However, when he came out, he was holding an Islamic magazine, so I said, ‘There is no might or power except with Allaah.’ How could his condition be like that?”

He continued: “He advanced to his car, then he started it up and the music immediately began to play. I said, ‘By Allaah I cannot bear this anymore. I came down from my car and proceeded to him. I began to admonish him but he did not turn to me. I held on to the door of his car before he locked it. Then I said: ‘O my brother, why do you not fear Allaah? Why are you not conscious of Allaah?’ “You are playing music all this while. And you are playing it so loud. O my brother, if you wish to listen to music, you can listen to it alone. Do you want to compel the people to listen to the music with you? Why do you not fear Allaah? Why are you not conscious of Allaah?”

He continued: “The man was looking at me, and he was surprised as to why I was shouting. Then he lowered his head and raised it while looking at me. When he noticed that I kept on shouting at him, he began to point at his ears and tongue with his finger and indicating with his hand that he cannot hear or speak. So I understood that the man cannot hear nor speak. He was deaf and dumb. I almost wept. Then I lowered my head and I gently put my hand into his car and switched off the radio set.” He said: “Then the man began to use his hand to ask, ‘what do you want? Why are you angry? Thereafter, he searched for an exercise book and a pen by his side and gave me a sheet of paper and pen; and he was indicating with his hand saying: ‘Write what you want’. So I wrote to him thus: ‘O my noble brother, you were playing music so loudly. In a short while ago by the traffic light, the drivers around you were calling your attention. What made me to follow you is to admonish you regarding what you did.’”

He continued: “When he collected the sheet of paper and read it, he lowered his head a little; then he began to agitate himself. That is to say, in a manner of a grief-stricken person. Then he wrote below my words: ‘May Allaah reward you with good for your admonition. However, know, O my brother that I am a deaf and dumb man. I cannot hear nor talk. This car belongs to my brother. By Allaah the most Great, I was not aware that the music was playing until when you informed me of that; may Allaah reward you with good.’”

Look at the condition of this man. Allaah took away his hearing and made him deaf and dumb. In spite of that, he is desirous of righteous deeds. Who knows? Maybe if Allaah the Most High had given him the ability to hear and talk, it may be a means of his destruction on the Day of Resurrection. There are many are among men that would be thrown inside the Fire as a result of a speech from their tongue. It is recorded in the two Saheeh collections that the Prophet (sallallaahu alayhi wasallam) said: “Indeed a slave will speak a word without being aware of what it contains...”

Source:  Restrain Your Tongue, p. 6-8 by Dr. Muhammad bin Abdir-Rahmaan al-‘Areefee, translated by Abdus-Samee’ Abdus-Salaam