The Status of Salaah without Humility or Presence of Heart

 

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

…This also applies to lack of humility in Salaah and the presence of heart in front of Allaah while performing it, which is the spirit and essence of the prayer. A prayer without humility or presence of heart is like a dead body that is bereft of soul. Would a servant not be shy to offer a dead slave boy or slave girl to the Creator? What does this servant think will happen if such gift is intended for a king, a leader or similar individual?

Likewise is the prayer that is devoid of humility, presence of heart and devotion to Allaah the most High, it is similar to this dead slave that he intended to offer as a present to some kings. For this reason, Allaah will not accept it from him and if he misses an obligation from the rulings of the world, he will not be rewarded for it.

Hence, a person will not gain anything from his prayer except what he comprehends from it as recorded in the Sunan and Musnad Imaam Ahmad that the Prophet (sallallaahu alayhi wasallam) said: “A servant may offer a prayer and nothing will be written for him except half of it, or one third of it or one fourth of it or one fifth of it until it reaches one tenth of it.”[1]

Source: Al-Waabil as-Sayyib min al-Kalim at-Tayyib, p. 23 by Imaam Ibn Qayyim al-Jawziyyah; transl. by Abdus-Samee’ Abdus-Salaam.

 

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[1] Classified saheeh by al-Albaanee in Salaatut-Taraaweeh (42)

Combining Prayers in the Masjid Due To Expected Rain

 

Question: If the sky is cloudy and there is no rain or mud, but the rain is expected, is it permissible to combine prayers?

Response: It is not permissible to combine (prayers) in this case, because the expectation is not realistic and how many cases in which people expect rain due to the intensity of the clouds, then it disperses and does not rain

Source: Majmoo’ Fataawaa Ash-Shaykh Ibn ‘Uthaymeen (15 /393), translated by Abdus-Samee' Abdus-Salaam.

Suffering Hate and Envy

Allah - glorified is He – created our forefather Aadam – peace be upon him – with His Hand and gave him life. He also taught him the names of all things and made the angels bow down to him to recognize Allah’s favour on him since he knew what they did not know. He – glorious is He – made Aadam stay in the Paradise together with his wife out of His mercy on him.

As for Iblees, he received the order to bow down to Aadam – peace be upon him – but rather defied and refused the divine order, becoming accursed and condemned for all day to ever come! Out of sheer envy and spite against Aadam – peace be upon him – Iblees vowed to mislead Aadam and ensure that he was expelled from the Paradise; he did!

Carrying the intense hate for Aadam further, instead of asking to be forgiven by the Most Merciful – glorious is He -, Iblees rather asked to be left alive to ensure that he misleads the descendants of Aadam – peace be upon him – till the end of time! He vowed to assault them from all angles employing both fear and enticements, worry, ambiguities and confusion such that many of them will fail to show gratitude to Allah – the Almighty – and join him in the abyss of condemnation! And many have fallen prey!

Two among the children of Aadam – peace be upon him – offered sacrifice to Allah – glorious is He -. While one gave the sacrifice sincerely for the sake of Allah – the Almighty - and so had it accepted, the other did not give his sacrifice out of piety and it was consequently not accept. Quite badly, the one whose sacrifice was not accepted rather than seek repentance for his own misdeed became jealous of his brother and aggressed against him threatening to kill him. Despite every invitation to goodness and reason that he should not carry out the threat, he grudgingly fatally killed his own brother! He started the grievous crime of murder out of envy and hate and will ever bear from the burdens of all such evil acts till the end of time.

A man came to Abdullah bin Abbaas – may Allah be pleased with him - and said, “I asked a woman to marry me and she refused to marry me. Another man asked her and she agreed to marry him. I became jealous and killed her”! The fit of jealousy evokes intense anger, hostility and abhorrence in the envious against his victim, for reasons for which the victim himself is not guilty.

What was Aadam’s fault with Iblees for which he declared an everlasting enmity against him and his descendants?! Was Aadam’s son at fault because he gave his sacrifice out of righteousness?! How does a woman become guilty to accept to marry a person she desires?! How does a person become guilty because Allah – glorious is He – has bestowed favours on him?!

Because we all enjoy one favour or the other from Allah and would have to relate with kith and kin, colleagues, neighbours and people, generally speaking, who might not have been blessed with the same favours, or who may even enjoy the same favours and greater ones but dislike that any other than them is blessed with the same favours, we become guiltless victims of very negative attitudes from these persons.

They discredit your accomplishments and downplay your success as if your progress sets them back or that something was taken from them. Your failures make them happier than their own success! They give you grudge bearing looks, abuse you verbally through innuendos or even hurl insults and unprintable words at you. Fueled by jealousy and abhorrence for you, they could direct physical abuses of unimaginable degrees to you and anyone around you; just to reach you and cause you hurt!

Source: 20 Ways of Handling Hate, by Shaykh al-Islam Ahmad Ibn Taimiyyah; translated by Abu Naasir Ibrahim Abdur-Rauf.

Protective Jealousy Regarding Allaah and His Messenger is a Sign of Loving them

 

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

The strongest of people regarding their religion are the greatest in protective jealousy! The Prophet (sallallaahu alayhi wasallam) stated in an authentic hadeeth: “Are you surprised at Sa‘d’s high sense of jealousy?  I have a greater sense of jealousy and Allaah is more jealous than I.”[1]

Whosoever loves Allaah and His Messenger will have protective jealousy regarding Allaah and His Messenger to the extent of his love and reverence for them; but if his heart is devoid of protective jealousy for Allaah and His Messenger, then he is completely devoid of love (for Allaah and His Messenger) even if he claims to be one of the lovers.

Anyone who claims to love a person among the people and sees someone else violating the sanctity of his beloved, striving to hurt him, making him angry, disdaining his right, and belittling his command without feeling any sense of jealousy is a liar; his heart is rather calm. So how can it be true of a servant who claims to love Allaah that his mind is bereft of any sense of jealousy when His prohibitions are violated? He is also bereft of emotions when His rights are wasted!

The least class is for the individual to be jealous for Him over himself, his desires and his accompanying devil. So he should have the sense of jealousy for his beloved when His rights are neglected and His prohibitions violated. If this sense of jealousy leaves the heart, then love will go away from it. In fact, the religion will leave it even if its traces still remain in it. This sense of jealousy is the foundation of fighting in the way of Allaah, enjoining what is right and forbidding wrong because it serves as motivation towards that.

Hence, in the absence of this mindset, he will not strive in Allaah’s way nor enjoin what is good and forbid evil, because having protective jealousy towards Allaah and His Messenger is the only thing that brings about that…

Source: Rawdah al-Muhibbeen wa Nuzhah al-Mushtaaqeen, by Ibn Qayyim al-Jawziyyah, translated by Abdus-Samee Abdus-Salaam.

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[1]  Recorded al-Bukhaaree (6746) and Muslim (1499)

Be Just to Your Friends and Enemies

 

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

“… Do not let the hatred of a people prevent you from being just with respect to them even if they are your enemies. Justice is desirable with friends and with enemies. Allaah the most High said: “And when you speak, be just, even if [it concerns] a near relative.” [Al-An’aam: 152]

Therefore, do not allow kinship make you unjustly take side with your relative. Rather, if he is mistaken, correct his mistake. Do not follow him in it. In fact, advise him. “And when you speak, be just, even if [it concerns] a near relative.” [Al-An’aam: 152]. Allaah the most High said: “O you who believe! Stand out firmly for justice, as witnesses to Allâh, even though it be against yourselves, or your parents, or your kin, be he rich or poor, Allâh is a Better Protector to both (than you). So follow not the lusts (of your hearts), lest you may avoid justice, and if you distort your witness or refuse to give it, verily, Allâh is Ever Well­-Acquainted with what you do.” [An-Nisaa: 135]

Hence, what is obligatory upon an individual is to be just to himself, his relative, his friends and his enemy. He should not allow the enmity he has for anyone to make him unjust to him or oppress him. This should be the attitude of a Muslim; and he should not allow the love he has for anyone make him side with him unjustly.

As for the people of Jaahiliyyah, they were partisan to their people even if their people were the oppressors. So, Allaah the Mighty and Majestic commanded us to oppose them and say the truth even if it is against ourselves or against our relatives or against our friends or against our enemies.

The Prophet (sallallaahu alayhi wasallam) said: “Help your brother, whether he is an oppressor or he is an oppressed one.” They asked, ‘O Messenger of Allaah, it is all right to help him if he is oppressed, but how should we help him if he is an oppressor?’ He said, “By preventing him from oppressing others.”[1] Helping him is to prevent him from oppression and not to aid him upon oppression.

Source: Sharh Masaa’il al-Jaahiliyyah, p. 249-250 by Shaykh bin Saalih Fawzaan bin Abdullaah al-Fawzaan; translated by Abdus-Samee’ Abdus-Salaam.

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[1] Al-Bukhaaree 2443, 2444, 6952

No One is excused from this Obligation

 

The word al-Ma’roof means devoutness and pious deed. It was named such because an upright nature knows it. Al-Munkar refers to every act of disobedience to Allaah. It was named munkar because hearts or upright nature abhors it. Therefore, the issue of enjoining good and forbidding evil is important in Islaam.

Allaah the Most High said:

كُنْتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ تَأْمُرُونَ بِالْمَعْرُوفِ وَتَنْهَوْنَ عَنِ الْمُنْكَرِ وَتُؤْمِنُونَ بِاللَّهِ

 “You [true believers in Islamic Monotheism, and real followers of Prophet Muhammad and his Sunnah (legal ways, etc.)] are the best of peoples ever raised up for mankind; you enjoin Al-Ma’roof (i.e. Islamic Monotheism and all that Islaam has ordained) and forbid Al-Munkar (polytheism, disbelief and all that Islaam has forbidden), and you believe in Allaah…” [Soorah Aali-Imraan: 110]

This involves transference of goodness from one person to another. It is not sufficient that you make yourself righteous; rather strive to make others righteous. If you guide someone toward goodness and caution him against evil, you have spent a huge amount of charity upon him. This is because Allaah could make it beneficial to him more than the way wealth would benefit him.

So, the merit and benefit of enjoining good and forbidding evil is great.  It should be in accordance with a person’s ability. So no one should say, ‘I cannot enjoin good and forbid evil for the Prophet (sallallaahu alayhi wasallam) said: “Whoever sees evil amongst you must change it with his hand; but if he cannot, let him change it with his tongue; and if he cannot, then with his heart; and that is the weakest level of faith.” This shows that no one is excused with regard to the issue of enjoining good and forbidding evil. However, this depends on the ability of each individual.

The one who has authority should forbid, change and remove the evil with his hand. But the one who does not have authority should forbid, explain, advise, admonish and guide toward goodness with his tongue. This does not cost him anything. But the one who is incapable of using his tongue should forbid with his heart. There is no one who is incapable of rejecting evil with his heart. One may be incapable of using the tongue and hand; however, there is no one incapable of rejecting evil with the heart.

When you forbid evil with your heart, you should stay away from the people of evil and places of evil and distance yourself from it. Do not sit there and cooperate with them in their evil and then say: ‘I am rejecting the evil with my heart.’ This is not sufficient. Rather, it is a must for you to distance yourself from the evil and people of evil without mingling with them except if you are capable of making rectification. But if you cannot make rectification, stay away and protect yourself.

Source: al-Minhatur-Rabbaaniyyah fee Sharh al-Arba’een an-Nawawiyyah, p. 209-210, by Shaykh Saalih bin Fawzaan, translated by Abdus-Samee’ Abdus-Salaam.

 

Characteristics of those Who Respect Allaah and His Prohibitions

 

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

Among the signs of respecting the prohibitions is the desire to move away from their most likely locations, the means, what invites to them and staying away from every means that brings one close to them. An instance is a person who runs away from places that have pictures that can bring about temptation out of fear of being tempted by it. It includes abandoning what is not wrong out of fear of falling into what is wrong, staying away from the permissible out of fear of falling into the disliked matters. It also encompasses avoidance of a person who openly perpetrates the prohibitions, makes them appear good, invites to them, considers them lightly and does not bother about what he has done.

This is because mingling with the like of this person calls for Allah’s anger and displeasure as no one will mingle with him except one whose veneration of Allah and His prohibitions have dropped from his heart. Among the signs of respecting the prohibition of Allah is to be angry for Allah’s sake if His prohibition is violated and there should be distress and sadness in  one’s heart if Allah is disobeyed on His earth and one cannot shoulder the task of establishing His laws and orders and incapable of changing that.

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

Guaranteed Way to Make Allaah and the People Love You

 

Abul-‘Abbaas, Sahl bin Sa’d As-Saa’idee (may Allaah be pleased with him) said: “A man to the Prophet (sallallaahu alayhi wasallam) and said: ‘O Allaah’s Messenger guide me to a deed which if I act upon it, Allaah will love and the people will love me’. Then the Messenger of Allaah (sallallaahu alayhi wasallam) said: ‘Don’t be engrossed with the pleasures of this world, Allaah will love you; and don’t look forward to that which is in the hands of the people; the people will love you.” A Hasan hadeeth recorded by Ibn Maajah and others with a hasan isnads.

Commenting on the above hadeeth, Shaykh Saalih bin Fawzaan (may Allaah preserve him) stated:

This is a magnificent hadeeth. The scholars have stated that it is one of the principles of Islaam, which a Muslim should traverse upon. This man came to ask the Prophet (sallallaahu alayhi wasallam) about an action that would make Allaah and the people will love him. This is a lofty thing if Allaah loves you and the people love you.  It is bliss and abundant goodness that no one should hate you. So, what is the action through which you would attain Allaah’s pleasure and the pleasure of the people? There is a proof in this hadeeth that the pleasure of the people is something desirable as long as such does not contain sin and wrongdoing.

The Prophet (sallallaahu alayhi wasallam) said: “Don’t be engrossed with the pleasures of this world, Allaah will love you; and don’t look forward to that which in the hands of the people; the people will love you”. Az-Zuhd means abandonment, renunciation. That is to say, renounce the world. The intended meaning is not that you should abandon what you desire and what you are in need of such as seeking for provision and lawful earning. This is prohibited. However, refrain from what you are not in need of.

Zuhd does not mean refraining from permissible things that you and your children are in need of; rather, zuhd means refraining from excesses that you are not in need of in the world. A Muslim should be moderate in seeking for something [of the world]. He should not crave too much after the world while he possesses what suffices him. This is the principle: “Don’t be engrossed with the pleasures of this world, Allaah will love you.” If you do not crave after the world, Allaah will love. This contains praise for abstention in regard to that which a person is not in need of…

The Prophet (sallallaahu alayhi wasallam) stated further: “And don’t look forward to that which is in the hands of the people; the people will love you.” meaning: do not yearn for what is in the hands of the people, because if you yearn for what is in their hands and ask them, they will hate you. This is because they do not like or desire to give out what is in their hands. So, if you want them to love you, do not beg them. Seek assistance from Allaah the Mighty and Majestic as long as that is feasible for you.

But if you are pressed to ask, it is permissible when there is need or necessity. However, as long as it is possible for you to dispense with people [don’t ask them for anything], because when you burden them with your request, they will hate you as stated by the one who said:

“Do not ask the son of Aadam of your need. Ask the One Whose doors are never closed. Allaah gets angry if you abandon asking Him, but the son of Aadam gets angry when you ask him.”[1]

When you beg people, they will hate you. But if you ask Allaah, He will love you because He is the Richest and Most Generous. This is the principle: “If you desire the action that would make Allaah and the people to love you then: “Don’t be engrossed with the pleasures of this world, Allaah will love you; and don’t look long for what is in the hands of the people; the people will love you.”

Source: al-Minhatur-Rabbaaniyyah fee Sharh al-Arba’een an-Nawawiyyah, p. 244-246, by Shaykh Saalih bin Fawzaan, translated by Abdus-Samee’ Abdus-Salaam.

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[1] These two couplets were mentioned by Abu Sulaymaan al-Khattaabee in his book, ‘al-Uzlah (p.67) and he attributed them to al-Khuzaymee. See Sharh at-Tahaawiyah of Ibn Abil-‘Izz (p.519), Fathul-Qadeer (1/556) and Tuhfah al-Ahwadhee (9/221)

How to Make Up Missed Prayer Whilst Travelling When One Gets Home

 

Shaykh ‘Aadil bin Yoosuf al-Azzaazee wrote:

If a person forgot a prayer whilst travelling then he remembered it while on another journey, he should offer it in the shortened form; and if he remembered it when he is at home, he should shorten it according to the most correct view.

If he misses a prayer when he is at home then he remembered it whilst travelling, he should perform the prayer in the complete form and vice versa: that is to say, consideration should be given to the state it was enjoined upon him and not the state of performing it. There is difference of opinion on this issue, but what we have mentioned is the most correct opinion.

If the time of prayer started whilst he is in his town, then he travelled, he should shorten his prayer, and vice versa: if the time of prayer started whilst he is travelling, then he reached his town, he should offer it in the complete form considering the state of performing the prayer.

Source: See Tamaamul-Minnah fee Fiqh al-Kitaab wa Saheeh as-Sunnah, vol. 1, p. 447-448 by Shaykh ‘Aadil bin Yoosuf al-Azzaazee, translated by Abdus-Samee’ Abdus-Salaam.

Some Signs That a Person Is Afflicted With the Disease of Loving Leadership and Fame

 

Shaykh Hasan ibn Mansur Daghriri stated:

In conclusion, there are signs that indicate that a person is afflicted with this disease of loving leadership and fame – may Allaah protect us from that:

·         He is not sincere to Allaah in his deeds

·         He will only accept a position if he is above other people and would not accept a job except that he is the manager. He would not accept to be a teacher of a school; he wants to be the principal of the school [or the Imaam of a masjid], and so on.

·         Whenever he speaks about others he mentions their faults as if he is perfect and there is no one else who is fit to do the job except him.

·         If there were some possibility of him receiving a position of leadership he would never suggest a person who is more qualified, knowledgeable and righteous than himself. He will love to be the one on top and will never suggest that anyone else receives this position.

·         If he happens to be fired or let down he will be extremely regretful.

·         He is arrogant when it comes to interacting with others.

·         He has no success in fulfilling his responsibilities.

·         He does not accept the truth when it comes to him and if he were mistaken he would not accept or admit his mistakes. And the same goes for a person of bid’ah; he would not leave alone the bid’ah when it presented to him that he is guilty of it.

·         He loves that people mention him, talk good about him and praise him.   

Source: The Disease of Seeking Leadership and Fame by Shaykh Hasan Ibn Mansur Daghriri, p. 16.

The Prohibited form of Disagreement

 

Shaykh Saalih bin Fawzaan (may Allaah preserve him) stated:

We say: disagreement or difference of opinion is of two types:

The first type is disagreement regarding the religion like difference of opinion in ‘ibaadah and ‘aqeedah; this disagreement is blameworthy and prohibited. This is because there is no room for ijtihaad[1] and personal opinions regarding the religion. Rather, the religion is divinely restricted. ‘Aqeedah is divinely restricted and there is no room for ijtihaad in it. We are duty bound to adhere to what Allaah has legislated for us of religion and ‘aqeedah without delving into it with our personal views and ijtihaad. Similarly, ibaadah is divinely restricted. Whatever there is proof for, we should act on it, and that which there is no proof for it is an innovation, which we must abandon due to the hadeeth: “Whoever introduces into this affairs of ours anything which does not belong to it, it is rejected.” And the hadeeth: “Beware of newly invented matters, for every newly invented matter is an innovation, and every innovation is misguidance, and every misguidance is in Hellfire.” Therefore, there is no room at all for disagreement in matters of ‘aqeedah, matters of ibaadah and matters of the religion in general; rather texts of the Qur’aan and the Sunnah must be followed therein and what the pious predecessors of this ummah were upon.

The second type is disagreement with regard to matters in which there is room for personal view or that which is open to ijtihaad such as issues of fiqh and deduction of rulings from the evidences. Difference of opinion may occur in this, because people’s intellectual capacities differ in making inferences from the legal texts, and issues of ijmaa’ (consensus) are restricted; it is not permissible to oppose them. However, that which there is no ijmaa’ on of issues of ijtihaad which are open to ijtihaad, Allaah the Mighty and Majestic has given each scholar according to what he possesses of perception and understanding, and what he arrives at from the legal texts; ijtihaad is legislated in that. Ijtihaad did occur during the time of the Prophet (sallallaahu alayhi wasallam) as it is known. This is difference of opinion in ijtihaad and not disagreement in ‘aqeedah nor disagreement concerning the religion. Rather, it was disagreement in matters of jurisprudence. During the time of the Prophet (sallallaahu alayhi wasallam), people used to do ijtihaad and differ.

Source: Sharh Masaa’il al-Jaahiliyyah, p. 41-43 by Shaykh Saalih bin Fawzaan bin ‘Abdullaah al-Fawzaan, translated by Abdus-Samee’ Abdus-Salaam.

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[1] Ijtihaad in Islam means striving to understand the sharee’ah ruling on the basis of sharee’ah evidence.

Glad Tidings to those Who Stand by the Truth

 

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

If a person establishes the truth against someone and against himself first; and does that for the sake of Allaah, nothing will stand against him. Even if the heavens, the earth and the mountains unite against him, Allaah will protect him and provide relief and a way out for him…

The one who stands to establish falsehood will not be assisted by Allaah, and even if he is assisted, it is inconsequential accidental assistance; he will be dispraised and deserted. And if he stands for the truth but not for the sake of Allaah; rather, he does so seeking praise, gratifications and reward from the people or he uses it as a means towards obtaining worldly gains, placing the goal first while standing for the truth only becomes the means of achieving it, there is no guarantee of victory for such individual. 

This is because Allaah only guarantees victory for those who strive in His cause and fight for His words to reign supreme and not for the individual who does all that for himself and his desires. Such a person is neither among the pious nor among the doers of good. If he is supported, it is in proportion to the truth he has, because Allaah will never assist and support anything except the truth. If a state belongs to the people of falsehood, the assistance will be proportionate to the level of their patience, for patience is forever victorious. If a patient person is telling the truth, he will have a victorious end but if he is a liar, he will not have a good end.

If a person stands for the establishment of truth for the sake of Allaah relying on himself and his power without establishing the truth for Allaah’s sake seeking His assistance, relying on Him, entrusting the affair to Him and freeing himself from power and might except in Allaah, he will have disappointment and weak support in proportion to what he establishes of that. The issue is that upholding the testimonies of faith in Allaah’s command can never be resisted by anything and its companion will be supported and made victorious even if group of enemies attack him continuously.

Imam Ahmad related that ‘Aa’ishah (may Allaah be pleased with her) said: “Whosoever pleases the people angering Allaah; Allaah will give him up to the people, and whosoever angers the people to please Allaah; Allaah will suffice him of any need of the people.”[1]

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

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[1]  Recorded by Abd bin Humayd in al-Muntakhab min al-Musnad, it occurs in Ibn Hibbaan on no. 1541.

The Difference between Humility and Humiliation

 

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

The difference between humility and humiliation is that humility arises from the knowledge of Allah, knowing His Names, His Attributes and the attributes of His exaltedness; exalting Him, loving Him and revering Him; and from one’s knowledge of one’s soul, its details, the defects and its misdeeds. So the trait of humility arises from all of that. 

Humility entails feeling helpless before Allah, lowering the wing of submission and being merciful to His servants. A person should not consider himself superior to anyone, nor should he consider himself having a right with anyone.  Rather, he should consider the people superior to him and that their rights come before his. Allah gives this character to whoever loves Him, honors Him and draws nearer to Him.

As for humiliation, it is wretchedness, meanness, sacrificing the soul and degrading it to obtain its shares and lusts like the humility of lowly people to attain their lusts, the humility of object to the subject and the humility of the seeker of every share to the one he hopes to obtain his share from. All of these are lowliness, not humility! And Allah – exalted be He - loves humility and hates meanness and degradation. According to an authentic hadeeth, the Prophet (peace and blessings of Allah be upon him) said: “Allah has revealed to me that you should be humble so that no one should hold himself above another nor transgress against another.”[1]

The praiseworthy humility is of two types:

First: A person humbling himself to Allah’s command by complying with it and to His prohibition by abstaining from it, because the soul, due to its quest for comfort may hesitate to carry out Allah’s command and a type of refusal and flight from servitude may emanate from it and it begins to incline towards committing unlawful actions. So if a person humbles himself to the command and prohibition of Allah, he has indeed humbled himself to servitude.

The second type:  Humbling oneself before the might, majesty, sublimity and power of Allah.  Whenever a person feels that he is great, he should remember the might of his Lord, and that might belongs to Him only; and he should remember His severe anger against those who contend with Him in that. Hence, he will humble his soul to Him, submit his heart to the greatness of Allah, and surrender to His authority. This is the ultimate humility and it necessitates the first type mentioned above but the converse can never apply. The one who is truly humble is the one who is blessed with both.

And Allah is the One whose help is sought.

Source: Ar-Rooh by Ibn Qayyim al-Jawziyyah. Translated by Abdus-Samee Abdus-Salaam.

 

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[1] Recorded by Muslim (2865)                      

Sincerity is Costly and Scarce Today

 

Sincerity is very important in rectifying the conditions, which we are living in. This is because most people live in internal conflicts. Callers and students of knowledge all suffer from these internal conflicts. They pass through things that cause the deprivation of blessing and success except one whom Allaah the most High showers His mercy on.

So how will the religion be established if not through sincere armies? How will the religion be taught if not through sincere students of knowledge? Sincerity is very important in delivering us from the situation we are living in. How will the religion be victorious if not through sincere armies? Therefore, the issue of sincerity is very important in delivering us from the condition we are living today. Today, the Ummah is living in backwardness and defeat; it is been dominated from the east and west. What is the cause?

The causes are numerous. The most important among them is lack of the most important element, which is sincerity. It has become costly, scarce and rare. Were there to be sincerity, the situation would have been different. Further, there are many projects that were established and aborted and da’wahs contaminated with show-off; there are large Islamic groups with thousands of people all of whom have been crushed, disintegrated and lost as a result of lack of sincerity, and their goals became desire for worldly gains, leadership, status and wealth…

Source: Silsilah A’maal al-Quloob, p. 14-15, transl. by Abdus-Samee’ Abdus-Salaam.

By Allaah I will never drink alcohol again

 

There was a Muslim, Aboo Mihjan Ath-Thaqafee (may Allaah be pleased with him) who was an alcoholic. He was punished several times for it but he still went back to it. In fact, due to his serious addiction to alcohol, he willed to his son saying:

“If I die, bury me by the side of a grapevine so that its root will water my bones after my death. And do not bury in the desert for I fear to have to taste it if I die.”

When the Muslims were summoned to go out to fight the Persians in the battle of al-Qaadisiyyah, Aboo Mihjan went out with them carrying his provisions and belongings. He did not forget to carry along wine with him! He inserted it between his belongings. When they got to Al-Qaadisiyyah, Rustum requested to face Sa’d bin Abee Waqqaas, the commander of the Muslims.

The exchange of fire commenced between the two armies. Then the devil whispered to Aboo Mihjan, so he concealed himself in a distant place and drank the wine. When Sa’d (may Allaah be pleased with him) knew about it, he was angry with him and forbade him from entering into the battle, and gave instruction that Aboo Mihjan should be chained and locked up in the tent. When the battle started and Aboo Mihjan heard the whining of the horses and shouting of warriors, he could not bear to remain in chains. Rather, he yearned for martyrdom; he yearned to serve this religion and to sacrifice his life for the sake of Allaah, the Most High, even if he was a sinner and even if he was addicted to alcohol. But he was a Muslim who loves Allaah and His Messenger. So he began to be regretful over his condition and began to chant moving poetic stanzas mentioning his strong desire to partake in the battle.

He began to call out with a loud voice. So the wife of Sa’d answered him: “What do you want?” He said: “Untie the chain from my legs, and give me Balqaa’ (Sa’d’s horse) to fight. If Allaah grant me martyrdom, and that is what I want (then good); but if I live, I promise you, by Allaah, that I will return so that you will put the chains back on my legs. He was pleading and begging her till she unchained him and gave him the horse. He put on his coat of mail and covered his face with armour. Then he mounted the horse like a lion and threw himself in the midst of the disbelievers, defending and protecting this religion. He attached his soul to the hereafter and the devil did not succeed in discouraging him from rendering service to this religion. He pounced on the people playing with their necks between the two rows with his spear and weapons, people were amazed about him since they did not see him during the day. Aboo Mihjan went forth fighting and risking his life cheap for the sake of Allaah. Indeed Aboo Mihjan went forth!

Meanwhile Sa’d bin Abee Waqqaas, had been injured in his thigh and was not in the battle field. However, he was watching the battle from afar. When he saw Aboo Mihjan, he was surprised about the strength of the fight and said: “Fight, Aboo Mihjan fight and attack, al-Balqaa’, attack!’ When the battle was over, Aboo Mihjan returned to his prison and chains. Sa’d came down and found his horse sweating and said: “What is this?” Then they narrated the story of Aboo Mihjan to him and he was pleased with him.  He released him and said: “By Allaah, I will never flog you because of alcohol.” So Aboo Mihjan said: “By Allaah, I will never drink alcohol again.”  

Source: Refer to Ibn Abee Shaybah (33746) and Sa’eed bin Mansoor in his Sunan (2502). The chain of narrators is authentic as mentioned by Ibn Hajar is al-Isaabah. See also Tahdheeb at-Tahdheeb (8/127). Transl. by Abdus-Samee’ Abdus-Salaam.

Means of Attaining Beneficial Knowledge

 

Beneficial knowledge has certain ways and means by which it is obtained, and certain paths that are taken in its acquisition and memorization. Amongst the most important of them are:

Firstly: That the servant asks his Lord for the beneficial knowledge and that he seeks assistance from Him, the Exalted, and shows his need to Him. Allaah ordered His Prophet, Muhammad (sallallaahu alayhi wasallam) to ask Him that He increases him in knowledge, in addition to his knowledge. He, the Exalted said: “And say, ‘O Lord! Increase me in knowledge.” [Soorah Taa Haa (21):114]. The Messenger (sallallaahu alayhi wasallam) used to say, “O Allaah, benefit me with what you have taught me and teach me that which will benefit me and increase me in knowledge.” [Reported by at-Tirmidhee (5/578) and Ibn Maajah (1/92). Also refer to Saheeh Ibn Maajah (1/47)].

Secondly: This is the greatest and the essence of them all – sincerity in seeking the knowledge. The Messenger (sallallaahu alayhi wasallam) said, “Whoever learnt knowledge by which the Face of Allaah is to be sought, but does not do so except for attaining a goal of this world, (he) will not smell the fragrance of Paradise on the Day of Resurrection.” [Reported by Aboo Daawood with his wording in Kitaabul-Ilm and Ibn Maajah in his introduction (1/93). Refer also to Saheeh Ibn Maajah (1/48)].

Thirdly: Striving and exerting oneself in seeking knowledge, having keen interest for it, having a true desire in which the pleasure of Allaah, the Most High, is sought and adopting all of the ways and means in seeking knowledge of the Book and the Sunnah. A man came to Aboo Hurayrah (may Allaah be pleased with him) and said, “I desire to learn the knowledge but I fear that I may waste it.” So, Aboo Hurayrah replied to him, “Your abandonment of learning it is sufficient in wasting it.” [Refer to Tafseer As-Sa’dee (5/194)]. Imaam ash Shaafi’ee (may Allaah have mercy on him) said in this regard: “My brother! You will not acquire knowledge except by six matters, I will inform you of their detail with an explanation: Intelligence, zeal, striving, competence/proficiency. The companionship of a teacher… and a long time!”

Fourthly: Avoiding all disobedience by having taqwaa of Allaah, the Most High, for that is the greatest of means of acquiring knowledge, as He, the most High, has said: “Have taqwaa of Allaah and Allaah will teach you, and Allaah has knowledge of every single thing.” [Soorah al-Baqarah (2):282]. And He, the most High, also said: “O you who believe! If you have taqwaa of Allaah, He will grant you a criterion (to judge between truth and falsehood). [Soorah al-Anfaal (8): 29].

This is a clear and manifest proof that the one who has taqwaa of Allaah, He will grant him knowledge by which he will distinguish between truth and falsehood. Consequently, ‘Abdullaah Ibn Mas’ood (may Allaah be pleased with him) said, “Indeed, I consider that a man loses knowledge which he once had, due to a sin which he committed.” [Jaami’ Bayaanul-‘Ilm wa Fadlilihi of Ibn ‘Abdul-Barr (1/196)].

Imaam ash-Shaafi’ee (may Allaah have mercy on him) said, “I complained to Wakee’ about the poorness of my memory. So he directed me to abandon disobedience, and informed me that the knowledge of Allaah is light. And that the light of Allaah is not given to the disobedient.” [Deewaanush-Shaafi’ee (p.88). Refer also to Al-Jawaab al-Kaafee of Ibn al-Qayyim (p.104)]. Imaam Maalik said to Imaam ash-Shaafi’ee (may Allaah have mercy on them both), “I see that Allaah has placed light in your heart, so do not extinguish it with the darkness of disobedience.” [Al-Jawaab al-Kaafee of Ibn al-Qayyim (p.104)].

Fifthly: Not being shy or arrogant in seeking knowledge, and this is why ‘Aa’ishah, (may Allaah be pleased with her), said, “How excellent are the women of the Ansaar, shyness/modesty does not prevent them from understanding the religion.” [Reported by Bukhaaree in Kitaabul-Ilm]. Umm Sulaym, (may Allaah be pleased with her), said, “O Messenger of Allaah! Allaah is not ashamed of the truth, so is it necessary for a woman to make ghusl when she has a wet dream?” The Prophet (sallallaahu alayhi wasallam) said, “If she sees the fluid.” [Reported by Bukhaaree in Kitaabul-Ilm]. Mujaahid said, “The shy person and the arrogant one will not learn the knowledge.” [Reported by Bukhaaree in Kitaabul-Ilm].

Finally: Acting upon the knowledge. The Messenger of Allaah (may the peace and blessings of Allaah be upon him) said, “A servant’s two feet will not move on the Day of Judgement until he is questioned about four (things): His youth, how he spent it; his knowledge - how he acted upon it; his wealth - how he earned it and how he spent it and his body - how he used it.” [Reported by at-Tirmidhee (2417) and see Saheehut-Targheeb wat-Tarheeb (1/126)].

Source: Al-Hikmah fid-Da’wah Ilallaah (pp. 50-53) of Sa’eed Ibn Alee bin Wahf al-Qahtaanee, with modifications and additions.

The Recipe for Failure and Disappointment

 

Imaam Ibn Qayyim al-Jawziyyah stated:

Intention is the head and pillar of any affair, and its foundation and basis upon which it is built. Indeed, it is the spirit of an action, its leader and its driver. Action is dependent on it and built upon it; it is sound with his soundness, and it will be invalid with its invalidity. Through sincere intention, success is achieved and lack of it brings about disappointment; and the disparity of levels in this world and the Hereafter is in accordance with it.

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

Dealing with the Liars: Lesson From the Ant

 

Imaam Ibn Qayyim al-Jawziyyah stated:

It was narrated to me that an ant ran into a grasshopper’s wing after leaving its house. So, it attempted to carry it but was unable, therefore it left and came with helpers [among ants] that would assist it in transporting it. The narrator continued: “So I removed the wing from the ground and when the ants came back, they circumambulated the place but could not find it, so they left and abandoned it.”

The narrator went on: “So I placed it on the ground again then the ant returned and tried to carry it but it was unable to do so. Then it left and came with its helpers. I picked it up and they walked around the spot but could not find it and left.” He said: I did that several times, but when it was the last time, the ants then formed a circle around the first ant, placed it in their center and dismembered it limb by limb.” When this story was narrated to Shaykh al-Islam Ibn Taymiyah, he said: “Allah – exalted be He – has endowed these ants with the natural disposition to detest falsehood and to punish liars.’

Source: Shifaa’ al-Aleel fee Masaa’il al-Qadaa’ wal-Qadar wal-Hikmah wat-Ta‘leel by Ibn Qayyim al-Jawziyyah, transl. by Abdus-Samee’ Abdus-Salaam.

 

Don’t Be Distressed: The Truth will be Victorious

 

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

“Evil will not end. Rather, both good and evil will remain as test and trials. However, at times, the truth prevails and manifests and sometimes falsehood would raise its head; but the manifestation of falsehood does not persist. As for the truth, no matter what befalls it, it will certainly return by Allaah’s permission. Allaah the Mighty and Sublime says:  “And the good end is for the Muttaqûn (pious).” [Qur’an 28: 83], “And the good end is for the Muttaqûn (pious).” [Qur’an: 20: 132]

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

“The truth is victorious and (sometimes) tested. So do not be surprised for this is the way of the Most Merciful.”

Source: A Gift to the Reader in Annotation of Sharhus-Sunnah, vol. 2, p. 37 by Shaykh Saalih al-Fawzaan; translated by Abdus-Sami’ Abdus-Salam

 

She Didn’t Despair of Relief from Allaah – A true life story

 

Dr. Abdullah narrated that “A woman came to me dragging her steps while carrying a baby in her arms which was exhausted due to sickness. The mother’s age was close to forty.

She cuddled the baby as if it was part of her body. Due to the seriousness of the illness, one could hear the vibration of the soul in his heart from the distance of two to three meters. I asked her, ‘How old is the baby?’ She replied, ‘Two and half years.’ So we did the necessary check-up on him and (found out that) the baby was suffering from a problem in the arteriole of the heart. We operated on him and after two days of the operation, her child was in a very good condition. The mother was very glad and happy. So, whenever she saw me, she would ask me: ‘When are we going to be discharged, O Doctor?’ When I was about to write the discharge notice, the boy started acute bleeding in his larynx which led to the stoppage of his heart for forty five minutes. Then the boy became unconscious and doctors assembled in his room and for several hours they were unable to revive him.

Then one of our colleagues said to her: ‘It is possible your child had died of encephala.’ I think he had no hope of his living or survival. I turned to him and reproached him: ‘Why did you say that?’  I looked at her, and by Allah, she did not say more than: “Allah is the One Who cures, Allah is the One Who gives good health.”  Then she concluded by saying, “I ask Allah to cure him if he is destined to be cured,” then she kept quiet and proceeded to a small chair and sat on it. She took her small blue copy of the Qur’an and began to read from it. The doctors came out and I came out along with them. The boy’s condition did not change. His body was on a white bed. I looked at his mother, and her condition did not change. Once I would see her reciting the Qur’an on him, on another day she would be supplicating for him. After some days, one of the nurses informed me that the boy has started moving.

I praised Allah and said to her: ‘Congratulations, O Umm Yaasir; receive glad tidings. Yaasir has started getting better. She uttered one word while she wiped her tears: “All praise is due to Allah; all praise is due to Allah.” Twenty four hours passed; we were surprised at the boy; he was afflicted with acute bleeding similar to the first one and his heart stopped once again. This little body was exhausted and was devoid of motion and perception. One of the doctors entered to examine his condition and his mother heard him saying: “An encephalic death.” But she kept on saying, ‘All praise is due to Allah in every situation. The One Who cares is my Lord.” After some days, the boy recovered. However, some hours later he afflicted with bleeding in the heart. The he became motionless and unconscious but regained consciousness after some days.

Later, he was stricken again, bleeding; it was a strange condition the like of which I have never seen in my life. This bleeding reoccurred six times and you only would hear her say: “All praise is due to Allah; my Lord is the One who cures and He is the Giver of good health.” After several examination and treatments, the doctors suppressed the bleeding. And six weeks later, Yaasir started moving. Suddenly, he was afflicted with tumour and infection in the brain. I examined him myself and said to her: ‘Your son’s situation is very critical and his condition is dangerous,” however, she continued to say: “The One who cures is Allah.” She went on reciting the Qur’an on him. This tumour disappeared after two weeks. After two days, the boy recuperated and we praised Allah for that. 

The mother started preparing to be discharged after three days; but he was afflicted again with heart stoppage and acute inflammation, which led to acute kidney failure. But the mother remained firm relying on her Lord and repeating: “Allah is the Curer.” She then went on reciting on him from her copy of the Qur’an. Days passed by while we were making continuous efforts and treatments but it did not stop. It persisted for more than three months. Then his kidney improved – and all praise is due to Allah. However, the story has not ended. The boy was soon afflicted with a strange sickness the like of which I have never seen before. After four months, he had another infection in the crystalline membrane surrounding the heart, which compelled us to open the hutch of the chest in order to discharge the pus. His mother was looking at him while repeating: “I ask Allah to heal him for He is the Healer, the Giver of good health.”

Then she left him for her chair and opened her copy of the Qur’an. I used to glance at her sometimes while her copy of the Qur’an was before her. She does not pay attention to what is around her. I entered the resuscitation room and saw different categories of patients and their attendants. I saw some patients would scream while some others wailed. Some attendants were weeping while others would run after the doctors. As regards the woman, she was on her chair holding her copy of the Qur’an. She neither paid attention to the one screaming nor went after the doctor nor talked to anyone. I felt she was a mountain. After six months in the resuscitation room, I would pass by the little boy; he does not see nor talk nor move. We thought that this was his end. But the woman remained the way she was; reciting the Qur’an and being patient. She was not complaining nor was she impatient. By Allah, she did not say a word to me or ask me about her son’s condition except if I started a discussion with her about him.

Her husband, who was more than forty years old would sometimes meet me with his son. When he turns to me to ask me (about his condition) the mother would touch his hand, calm him down, boost his morale and remind him that Allah is the Healer. Two months later, the boy’s condition improved. We transferred him to children department in the hospital and he improved tremendously. We carried out various types of treatments and trainings with him. Thereafter the boy went to his house walking. He sees and talks as if nothing had afflicted him before.

But please, pardon me. The amazing story has not ended. After one and half years. I was in my clinic and the woman’s husband visited me with his wife who was carrying a little baby in good health behind her. The baby has regular check up with one of my colleagues but they came to me in order to say salaam to me. I said to the husband: “Maa shaa Allaah! Is this the sixth or seventh child of the family?’ He said, “This is the second one. The first child was the one you treated last year. He is our first child. We had him after seventeen years of marriage and treatment of infertility.”  I lowered my head while remembering her condition when she was with the boy.

I never heard her crying nor show any restlessness from her. I said to myself: ‘Subhaanallah! After seventeen years of patience and various types of treatment of infertility, she was blessed with a child she saw dying many times before her but knew nothing except: there is no deity worthy of worship except Allah, and Allah is the Healer, the Giver of good health?!’

What type of reliance (on Allaah) and a woman is this?

Source: Tremendous Benefits: A Gift for the Doctor, the Sick and the Attendant p. 88-92; by Dr. Muhammad bin Abdir-Rahmaan al-‘Areefee, translated by Abdus-Samee’ Abdus-Salaam.