Tuesday 29 November 2022

The Gates of Showing off

 

Shaykh Saleem bin ‘Eed al-Hilaalee said: “Know O obedient slave – may Allaah illuminate your heart with sincerity – that ar-Riyaa’ (showing off) has a number of gates and they vary because Riyaa’ is of levels.

[First Gate of Riyaa’]: This is when the intention of a slave [to do a deed] is for other than Allaah; rather, he wants people to know that he did the deed, like the one who only prays in front the people and in their midst; but if he is alone, he doesn’t pray. This is a class of hypocrisy and doubt in Eemaan. Allaah the most High said: Verily, the hypocrites seek to deceive Allâh, but it is He Who deceives them. And when they stand up for As-Salât (the prayer), they stand with laziness and to be seen of men, and they do not remember Allâh but little.” [Soorah An-Nisaa’: 142] The Prophet (sallallaahu alayhi wasallam) said:This is how the hypocrite prays: he sits watching the sun, and when it is between the horns of the devil, he rises and strikes the ground four times (in haste) mentioning Allaah a little during it.” [Recorded by Muslim and others from Anas]

[Second Gate of Riyaa’]: This is when a slave starts an act of worship for the sake of Allaah, but when people see him doing the deed, he becomes energetic in the act of worship and beautifies it. Mahmood bin Labeed (may Allaah be pleased with him) said: “The Prophet (sallallaahu alayhi wasallam) came out and said: “O people! Beware of hidden shirk.” They asked, ‘O Messenger of Allaah, what is hidden shirk?’ He said: “A man stands up to perform prayer then he beautifies his prayer and exerts effort in it because he noticed that people were looking at him. This is hidden shirk.” [Saheeh at-Targheeb wat-Tarheeb (1/17)]. This is showing off with the distinguishing marks of the worship and not with the act of worship itself. It is among the prohibited form of showing off, because it constitutes veneration of the creatures.

[Third Gate of Riyaa’]: This is when a servant of Allaah begins an act of worship for the sake of Allaah and finishes it for His sake. Then he becomes known (to people) for his ibaadah and receives praises from them. As a result, he feels comfortable and happy, and his heart begins to endure more the hardship of the ibaadah and he expects people to praise and respect him, and to get what he wants from them.  So, this happiness indicates hidden Riyaa’, because his heart was overwhelmed with joy when people became aware of him; had it been the heart did not pay attention to the people, it wouldn’t have expressed happiness when people became aware of him.

Source: Ar-Riyaa: Dhammu wa Atharuhus-Sayyi’u fil-Ummah, p. 13-15, by Shaykh Saleem bin ‘Eed al-Hilaalee. Translated by Abdus-Samee’ Abdus-Salaam.

 

Monday 31 October 2022

Classifications of Sins

 

Imaam as-Safaareenee al-Hanbalee wrote:

Know that sins are of two types: abandoning an obligation, which was the sin of Iblees; may Allaah curse him. The other is doing what is prohibited, which was the sin of our father Aadam (peace be upon him). This is because Iblees was commanded to prostrate but he refused, and Aadam was prohibited from eating from the tree, but he ate from it. Then Allaah turned to Aadam in forgiveness due to his repentance and Iblees remained cursed over his sin.

Further, sin is divided into that which is Allaah’s right and the right of humans. It is further classified into four in terms of its origin: ruboobiyyah, shaytaaniyyah, baheemiyyah and sabu’iyyah. As regards the ruboobiyyah sins, they are sins committed when a lowly slave takes after the attributes of his Exalted Lord, because sublimity, greatness, grandeur, might, riches, compelling and subjugating are the attributes of the Lord the Mighty and Majestic. So whoever takes upon himself these qualities has indeed contended with the right of ruboobiyyah and mandated upon his soul its burning. As for shaytaaniyyah sins, it is by resembling Shaytaan, and among his attributes are: envy, oppression, plotting evil, cheating, deception, hypocrisy, inviting towards disobedience to Allaah, innovations and misguidance.

As regards baheemiyyah sins, examples are gluttony and the desire to satisfy lusts of the stomach and genital organ. This gives rise to fornication and adultery, theft, quarrel and disunity. Among it are eating the wealth of orphans and amassing unlawful wealth in order to satisfy desires, and this leads to the abode of ruin. Sabu’iyyah sins are anger and grudge; and from it emanate killing, beating and causing harm to the creatures which necessitates anger of the Lord.

The first class that takes over a person is baheemiyyah. When his understanding grows and increases, sabu’iyyah enters upon him. When his thought becomes strong and not fortunate, his intellect will employ him in craftiness and deception; and this would lead him to satanic attributes. Then contending with ruboobiyyah will enter upon him. At this time, adversity will become great, calamity will magnify and the anger of al-Jabbaar (the Compeller) will be severe upon him, and animals and birds will curse him. Allaah the most High said: “Pride is My cloak and greatness My robe. Whoever competes with Me in respect of either of them I shall cast into Hellfire.”

In addition, sins are classified into two – with respect to their harm – into major and minor. As for a major sin, it is forgiven through repentance. As regards minor sin, it is forgiven with prayers and the like as reported in the hadeeth…

Source: Adh-Dhakhaa’ir li Sharh Manzoomatil-Kabaa’ir, p. 101-103 by al-Imaam Shamsud-Deen Muhammad bin Ahmad as-Safaareenee al-Hanbalee; transl, by Abdus-Samee’ Abdus-Salaam.

 

Tuesday 4 October 2022

Adhere To the Truth Even If You Are Alone

 

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

Muhammad bin Aslam At-Toosee was an Imaam whose leadership was agreed upon in addition to his status as the most compliant with the Sunnah in his time to the extent that he said: “There is no Sunnah of the Messenger that will be conveyed to me except that I will act upon it. And I desired to circumambulate the House (Ka‘bah) riding, but I was unable to do that.”

One of people of knowledge was asked in his time about the great majority that was mentioned in a hadeeth thus: “If people differ, adhere to the great majority.” Then he replied: “Muhammad bin At-Toosee is the great majority.”

By Allah, he spoke the truth. If there is a scholar of the Sunnah in an era who calls to it, he is a proof, consensus and the great majority. He is the way of the believers that Allah will leave whoever leaves it and follows other than it with what he has chosen and admit him into Hell Fire, and evil is that destination.

Source: Ighaathah al-Lahfaan min Masaa’id ash-Shaytaan by Ibn Qayyim al-Jawziyyah; translated by Abdus-Samee Abdus-Salaam

Definite Prescription for a Happy Life

 

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

Whoever loves to live a happy life or a praiseworthy life should lower the rein of his eyes and tongue so that he will be free and safe from harm, because (harm) is concealed in excessive looking and unwarranted speech. The Messenger of Allah (peace and blessings of Allah be upon him) made it clear that the eyes do commit fornication and they are the foundation of fornication of the private part for they serve as guides to it and to it, they call to.

The Messenger of Allah (peace and blessings of Allah be upon him) was asked about accidental gazes, so he commanded the questioner to turn away his sight, thus guiding him to what will benefit him and repelling from him what will harm him.

He said to his cousin, ‘Alee bin Abee Taalib (may Allah be pleased with him), while cautioning him against what will make him fall into temptation and bring about regret: “Do not let a second look follow the first.”[1] Have you not heard the saying of the wise men, “Whoever moves his eyes freely will tire out his mind and anyone whose glances become much, his regret will be perpetual, his time will be wasted and his tears will overflow.”

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

 



[1] Recorded by Aboo Daawood, at-Tirmidhee and Ahmad (1373)

Monday 12 September 2022

The Reality and Evils of Bragging

 

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

One of the characteristics of the pre-Islamic days of ignorance is bragging even if it is deservedly. They used to brag about their deeds and the deeds of their forefathers. This is prohibited, because bragging about one’s deeds leads to self-admiration and contempt for others. This is prohibited as it is one of the actions of the pre-Islamic days of ignorance.

Therefore, it is not permissible for a Muslim to brag, because no matter what he sacrifices and does, he will be falling short; and he cannot discharge everything Allaah has enjoined upon him. The right of Allaah is great; the right of parents is great and the right of relatives is great. There are great rights upon him. So, why should a person boast when he does something good or performs some good deeds despite the fact that he only did something little? This is with respect to bragging regarding that which is between him and the creatures. But if he brags with his deeds that is between him and Allaah, then this is worst, because it will lead to being amazed with the deed and to consider the deeds much; and this nullifies the deed.

So, it is obligatory upon a person to always consider himself as falling short in regard to that which is between him and Allaah. This is clear. [Similarly, he should also consider himself falling short] in that which is between him and the creatures. This is because if he considers himself falling short in his deed, such will spur him to be humble and increase in doing deeds. However, if he considers himself as being perfect and that he has fulfilled the obligation, this would make him desist from doing good deeds and think that he has attained the utmost degree, and thus refrain from doing good deeds.

Source: Sharh Masaa’il al-Jaahiliyyah, p. 247-248 by Shaykh Saalih al-Fawzaan. Transl. by Abdus-Samee Abdus-Salaam.

Thursday 28 July 2022

Permissible and Impermissible Situations to Combine Salaah

 

Shaykh Saleem bin ‘Eed al-Hilaalee wrote:

If a masbooq (latecomer) – after observing the first Salaah – catches a portion of the combined prayer with the Imaam, it is permissible for him to complete the combination based on the general import of the saying of the Prophet (sallallaahu alayhi wasallam): “And whatever portion of the prayer you get (along with the Imaam) offer it, and complete afterwards whatever you missed.” However, if he did not get anything of the combined prayer (i.e. the second Salaah), it is not permissible for him to combine because the previous evidence did not include him. There are four scenarios of what has preceded:

First scenario: Whoever comes [to the masjid] at the time of Dhuhr prayer – when Dhuhr and ‘Asr prayers are being combined – it is permissible for him to complete his Dhuhr prayer and then join the ‘Asr prayer. The same applies to whoever comes at the time of Maghrib prayer when the Imaam is combining Maghrib and Ishaa prayers.

Second Scenario: Whoever arrives at the end of the completion of Dhuhr prayer [when the Imaam is combining Dhuhr and ‘Asr], he should join those observing ‘Asr with the intention of performing Dhuhr; and due to the fact that he did not get anything of the first Salaah (i.e. Dhuhr), he has missed the privilege of combining both prayers.

Third Scenario: Whoever arrives at the beginning of the combined prayer (i.e. Ishaa’ prayer), but he has not prayed Maghrib, what should he do? Our Shaykh al-Albaanee stated: ‘This person should follow the Imaam who is observing Ishaa’ prayer, but he should have the intention of praying Maghrib. If the Imaam gets up for the fourth rak’ah, this ma’moom should intend to separate himself from the Imam. Then he should sit, recite the tashahhud and complete his prayer alone. In this situation, it is allowed for him to stand up after finishing the first Salaah, in order to get a portion of the combined Ishaa’ prayer with the Imaam. Afterwards he completes as usual whatever he has missed.

Fourth scenario: Whoever comes after the Imaam has observed the first rak’ah and above of Ishaa’ prayer [and he hasn’t observed Maghrib prayer], it is not permissible for him to combine the prayers. This is because he only met what suffices for the first Salaah. As for the combined prayer, he did not get anything from it.

Source: Zubdatul-Afhaam bi Fawaa’id ‘Umdatil-Ahkaam, vol. 1, p. 559-560 by Shaykh Saleem bin Eed al-Hilaalee. Translated by Abdus-Samee Abdus-Salaam.

Wednesday 6 July 2022

Coping With Dispraise from Sincere and Insincere People

 

Whoever dispraised you is not free from three situations: it is either the person was truthful regarding what he said [about you] and his intention was to advise you and due to his love for you or he was truthful but his intent was to hurt you and embarrass you or he was lying.

If he was truthful and his intention was to advise you, then it is not proper for you to criticize him, become angry with him and hold grudge against him on account of that. Rather, it is good for you to take hold of his gift, because whosoever offers you a gift of your shortcomings has indeed shown you a destructive path so that you can avoid it. Therefore, it is necessary for you to be delighted with it and preoccupy yourself with removal of the blameworthy attribute from yourself if you can. But for you to be distressed, hate him and criticize him on account of it, then it is the peak of ignorance.

If the person’s intention, however, was to embarrass you, then you would have benefitted from his speech, since he guided you to your shortcoming if you were ignorant of it, in order to desist from it. This is one of the means of bliss. So, it is good for you to be delighted with it for attaining benefit through his speech; and all destructive evil characters in the hereafter, a person may only know about them from the saying of his enemies. Therefore, it is good for you to take advantage of it. If the intent of the enemy is to cause you embarrassment, then his crime is upon his own religion while it is a favour from him to you. Hence, do not be angry with him having benefited from his speech whereas it is harmful to him.

The third situation: He fabricated lies against you of which you are free from in the sight of Allaah the most High. You should not detest that nor preoccupy yourself with criticizing him. Rather, ponder over three matters:

First: If you are free from such shortcoming, you are not free from its likes, and what Allaah has concealed for you of you shortcomings are plenty; so thank Allaah the most High since He did not make him know about your shortcomings and He turned him away from you by mentioning what you are free from.

Second: This would serve as an expiation for your other evil deeds and sins. Everyone who backbites you has indeed given you gift of his good deeds, and everyone who praises you has indeed broken your back. So why should you be delighted that your back be broken and be sad for gifts of good deeds that will bring you close to Allaah the most High while you claim that you love closeness to Allaah!

Third: The wretched person has done harm to his religion so much so that he fell in the eyes of Allaah, ruined himself through his fabrication and exposed himself to Allaah’s painful punishment. So you don’t need to be angry with him in addition to Allaah’s anger that is upon him lest the devil makes you rejoice at his misfortune and say: ‘O Allaah destroy him.’ Rather, it is good for you to say: ‘O Allaah, rectify him, O Allaah accept his repentance, O Allaah have mercy on him’…”

Source: Maw’idhatul-Mu’mineen min Ihyaa Uloom ad-Deen, p. 445- 446 by Shaykh Muhammad Jamaal ad-Deen al-Qaasimee ad-Dimashqee; translated by Abdus-Samee Abdus-Salaam.

 

 

Wednesday 22 June 2022

Reflection on the Condition and Honour of our Third Father

 

Imaam Ibn Qayyim al-Jawziyyah stated:

Ponder over the condition of our third father Ibraaheem, the Imaam of the monotheists, the chief of the Prophets, the pillar of the world, the intimate friend of the Lord of existence from the progeny of Aadam. Think over what led to his trial, his patience and his sacrifice to Allaah. Reflect on how it resulted in the sacrifice of himself to Allaah and his support to the religion of Allaah until He took him as an intimate friend and ordered His Messenger and intimate friend, Muhammad to follow his religion.

I will inform you of one trait from that which made Allaah to honor him in his trial concerning the slaughtering of his child. Allaah the most High rewarded him for surrendering his child to His command by blessing his lineage and making it plenty such that it filled the plain and mountain.  Allaah the most High has not honored anyone above him, as He is the Most Generous of the generous. Thus, whoever abandons something for His sake or does something for His sake, Allaah will grant him double and multiples of what he abandoned and reward him with manifolds of what he did for His sake.

When He ordered Ibraaheem to slaughter his son, he hastened to the command of Allah, his son agreed with his father out of pleasure and submission from both of them and Allah recognized the truthfulness and the devotion from them, so He ransomed him with a great sacrifice and He granted them what He gave them of virtue.  Part of the gift He bestowed on them was that He blessed them in their offspring to the extent that they filled the earth, because the aim of having a child is to procreate and produce offspring. Hence, Ibraaheem said: My Lord! Grant me (offspring) from the righteous.” [Soorah as-Saaffaat: 100]

He also said: O my Lord! Make me one who performs As-Salaah (Iqâmat-as-Salât), and (also) from my offspring.” [Soorah Ibraaheem: 40] Hence, the utmost of what he should be cautious and fearful of in slaughtering his child is the extinction of his lineage.  However, when he offered his son for sacrifice and the son submitted himself, Allaah multiplied his progenies for him, blessed them and made them plenty until they filled the world and He placed Prophethood and revelation among his offspring, among whom was Muhammad (sallallaahu alayhi wasallam).

Source: Miftaah Daar as-Sa‘aadah wa Manshoor Wilaayah Ahl al-‘Ilm wal-Iraadah, by Ibn Qayyim al-Jawziyyah, translated by Abdus-Samee Abdus-Salaam.

 

Wednesday 15 June 2022

How should a student advise his teacher?

 

Question: How should a student advise his teacher?

Response: What is prescribed is the opposite. The teacher is the one who should advise the student, because the teacher is more knowledgeable of affairs and more acquainted with them. The student should continue to acquire knowledge from his teacher; because something may appear to the student as a violation [on the part of his teacher] whereas it is not.

Therefore, what is obligatory is that when a student finds something incomprehensible, he should ask his teacher with good manners. However, if the teacher is a misguided person or one who opposes the truth, it is not permissible to take knowledge from him.

On the other hand, if the teacher is one who clings to the truth, but some errors occurred from him, you are duty bound to advise him by way of asking him a question. For example, you may say: O Shaykh, what is the ruling on one who does such and such? He will take note of it and the desired would be attained, Allaah willing.

Source: Al-Ajwibah Al-Mufeedah An ‘As’ilah Al-Manaahij Al-Jadeedah, p. 137 by Shaykh Saalih bin Fawzaan, translated by Abdus-Samee’ Abdus-Salaam.

Monday 30 May 2022

Oppose Your Base Desires

 

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

If you ponder over the seven categories of people whom Allah will shelter under the shade of His Throne – on a day in which there will be no other shade except His shade – you will recognize that they only attain that shade by opposing base desires. The powerful and capable leader will not be able to do justice, except by opposing his desires; the youth who prefers the worship of Allah to the callings of juvenility would not have been able to do that if he did not go against his desires.

The man whose heart was attached to the mosques was only able to bear that by countering his desire that was calling him to places of pleasure. The one who spends and conceals his charity from his left hand would not have been able to achieve that if not for his subdual of his desires. The one that was invited by a beautiful and noble woman but he feared Allah and opposed his desires.

Resistance to his desires made the one who remembered Allah in seclusion and shed tears due to the fear of Allah attain that. Therefore, the heat of the standing, its perspiration and intensity will not be a problem to them on the Day of Resurrection while the companions of desires suffer from heat and sweat in excess, and they will be waiting to enter the prison of desires after that.

We ask Allah to protect us from the desires of our souls that command evil; and may He make our desires follow what He loves and He is pleased with, for He has power over everything and worthy of response.

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

 

Tuesday 22 March 2022

Should a Masbooq Count the Extra Rak’ah the Imaam Prayed Out Of Forgetfulness?

 

Shaykh ‘Abdullaah bin Saalih al-Fawzaan stated:

However, there remains an issue to be asked about and it is appropriate to mention it here:  Is it permissible for the masbooq (a latecomer or one who joins congregational prayer late) to count the extra rak’ah in respect of the Imaam and consider it a valid rak’ah for him? For example, the Imaam got up out of forgetfulness to perform the fifth rak’ah in a four rak’ah prayer like Zuhr or the fourth rak’ah in Maghrib prayer, and a ma’moom joined him in this  rak’ah without knowing that it is extra. Would it count for him that he has caught up with the congregational prayer?

The correct opinion among the sayings of the people of knowledge is that he should count it and consider it as part of his prayer, and it would be considered that he caught up with the congregational prayer, because he caught up a rak’ah with the Imaam. Despite the fact that it was an additional rak’ah in respect of the Imaam, he is excused of the addition because he did not do it deliberately. It is valid with respect to the masbooq, because it part of his original prayer. If we say he should not count it, such would necessitate the permissibility of deliberately adding a rak’ah to the prayer, and this would nullify the prayer according to consensus of the scholars. This is because it necessitates that a person should pray four rak’ah prayer as five rak’ah and Maghrib prayer as four rak’ah, and this would necessitate contravention of consensus of the scholars and opposition of sharee’ah proofs, and this is not right.

Source: Ahkaam Hudoor al-Masaajid, p. 159 by Shaykh Abdullaah bin Saalih al-Fawzaan; translated by Abdus-Samee Abdus-Salaam.

Wednesday 2 March 2022

Can A Masbooq become an Imaam?

 

Question:  A man entered the mosque after the Imaam and the worshippers have terminated the prayer, but he found a masbooq (latecomer or one who joins congregational prayer late) completing his prayer. So, he stood by his side so as to make the masbooq his Imaam in order to attain the reward of congregational prayer. Is this permissible for him or a masbooq cannot be an Imaam? Is the Salaah that this man offered along with the masbooq valid?

Response: If a person enters the mosque and the people have prayed, and he finds a masbooq praying; it is legislated for him to pray along with him, and he should stand by the right side of the masbooq for the sake of the virtue of congregational prayer; and the masbooq should intend to be the Imaam. There is no harm in this according to the most authoritative view among the scholars.

Similarly, if he finds a person praying alone after the Imaam had terminated the prayer, it is legislated for him to pray along with him, and he should stand by his right side in order to attain the merit of congregational prayer. Then if the masbooq terminates his prayer or the individual praying alone, the one who entered and joined the prayer should get up and complete what is upon him, due to the generality of proofs indicating the merit of congregational prayer, and due to what has been established from the Prophet (sallallaahu alayhi wasallam) that he saw a man who entered the mosque after the prayer has ended and said: “Is there any man who may do good with this (man) and pray along with him.” Recorded by Ahmad and Abu Daawood

Source: Majmoo’ Fataawaa wa Maqaalaat ash-Shaykh Ibn Baaz (12/148). Transl. by Abdus-Samee Abdus-Salaam.

Monday 14 February 2022

The Amazing Story of a Patient Scholar

 

Aboo Ibraaheem narrated: Once I was walking in the desert and missed the road; so, I stopped by an old tent and I looked into it; behold, I saw a man sitting with all calmness on the ground. His hands were amputated; he was blind and there was none of his family members with him. I saw him murmuring some words. I moved closer to him, behold, he was repeating the following: ‘All praise is due to Allaah who has favoured me exceedingly over many of His creatures. All praise is due to Allaah who has favoured me exceedingly over many of His creatures.’ So, I was amazed at his speech and began looking at his condition: most of his senses have gone; his two hands were amputated, he was blind in both eyes; and he could not do anything for himself. I looked around him, searching for a child serving him or a wife comforting him but I did not see anyone.

When I advanced towards him, he sensed my movement and asked: ‘Who is that?’ ‘Who is that?’ I said, ‘As-Salaam alaykum. I am a man who has missed the way and stopped by your tent. And who are you too? Why are you residing alone in this place? Where is your family, your son, your relatives?’ He replied, ‘I am a sick person; people have abandoned me and most of my family members are dead.’ I said: “But I heard you repeating the expression: All praise is due to Allaah who has favoured me exceedingly over many of His creatures? How has He favoured you; you are blind, poor, without hands and lonely.’ He said: ‘I will tell you about that, but I will request for a need from you. Will you fulfil it for me?’ I said, ‘Respond to me, I will fulfil your need – Allaah willing.’

Then he said: ‘You are seeing that Allaah has afflicted me with various types of calamities; however, all praise is due to Allaah who has favoured me exceedingly over many of His creatures. Did Allaah not give me intellect? I comprehend with it, act with it and contemplate with it’ I said, ‘Yes.’ He said, ‘How many lunatics can be found among the people?’ I said, ‘Many.’ He said: ‘All praise is due to Allaah who has favoured me exceedingly over those people in many ways. Has Allaah not given me the sense of hearing? I hear with it the call to prayer, understand speech and know what goes around me?’ I replied in the affirmative. He said, ‘How many are the deaf, who cannot hear, can be found among the people?’

I said, ‘Many.’ He said, ‘All praise is due to Allaah who has favoured me exceedingly over those people in many ways. Did Allaah not give me the tongue? I remember my Lord with it and use it to explain my needs (to Him).’ I said, ‘Yes.’ I replied. He said: ‚How many dumb people who cannot speak can be found? I said, ‘Many’. Then he said, ‚All praise is due to Allaah who has favoured me exceedingly over those people in many ways. Has Allaah not made me a Muslim; I worship my Lord, have hope of my reward with Him and exercise patience over my calamity?’ I said, ‘Yes’.

Then he said, ‘How many among people can be found who are idol worshippers while they are sick; they have lost the worldly life and the hereafter?’ I said, ‘Many’. He said, ‘All praise is due to Allaah who has favoured me exceedingly over those people in many ways.’ The old man continued to count the favours of Allaah upon him while I was more amazed by the power of his faith, the strength of his certainty and his pleasure with what Allaah has given him. How many among the sick, apart from him, who were not afflicted with a quarter of the calamity he is afflicted with, among those who were crippled by ailment or lost their hearing or sight or lost some parts of their limbs; and would be considered healthier if they were to be compared with this old man. Yet, they are restless, full of complaints, groaning and weeping. In fact, it is due to the weakness of their patience, paucity of certainty that they will be rewarded in such an extent that if it were distributed to the rest of the Muslims, it will suffice them.

I was carried far away by my contemplation; and nothing interrupted it except the speech of the old man when he said: ‘Oof! Should I mention my need?’ Will you fulfil it?’ I said, ‘Yes Allaah willing; what is your need?’ He lowered his head for a while then lifted it while tears rolled down his cheek. He said: ‘No one is left with me among my family members except a young boy of mine. He is fourteen years old. He is the one who feeds me, gives me water to drink, performs ablution for me and takes charge of all my affairs. He left in the morning seeking for food for me and he has not returned up till now. I do not know whether he is a living person that should be hoped for, or a dead person that should be forgotten. And as you can see, I am an old and blind man; I cannot search for him (myself).’ Then I asked him about the description of the boy and he told me.

So I promised him good. Then I left him without knowing how to search for the boy and to which direction I should go. While I was working, looking for someone among the people to ask about him, behold, my sight turned to a small mountain close to the old man’s tent; upon it was a flock of chough that had gathered around something. Then it occurred to me that they would not gather except around carcass or some scattered food. I went up the mountain and proceeded towards those birds, so they dispersed. When I looked at the spot where they had gathered, I saw a dead little boy in shreds; it was as if he was attacked by a wolf and it ate him and left the rest for the birds. I did not grieve over the boy compared to the way I grieved for the old man.

I came down from the mountain dragging my step while I was between sorrow and confusion. Should I go away and leave the old man to face his destiny alone, or I should go back to him and inform him about his son? ‛ I pondered. I proceeded towards the old man’s tent and started to hear his Tasbeeh (saying: Subhaanallaah) and Tahleel (saying: laa ilaaha illa Allaah). I became more confused. I wondered what I will say, and with what should I start? Then the story of Allaah’s Prophet, Ayyoob – peace be upon him - came to my mind. So I entered upon the old man and found him dejected the way I left him. I said the greeting of salaam to him. The poor man was eager to see his son; and he welcomed me saying: ‘Where is the boy?’ I said to him, ‘respond to me first: Between you and Ayyoob – peace be upon him -, who is the dearest to Allaah?’ He said, ‘Indeed, Ayyoob is the dearest to Allaah.’

I asked, ‘Which of you both was greatly afflicted with calamity; was it you or Ayyoob – peace be upon him?” He replied: ‘Ayyoob – peace be upon him.’ Then I said: ‚Therefore, hope for reward for your son with Allaah, as I met him dead on the top of the mountain. Wolfs had raced towards his carcass and had eaten him. Then the old man sobbed uncontrollably and began to repeat the expression: ‘Laa ilaaha illa Allaah’ while I was appeasing him and asking him to be patient. Later on, his sobbing became worse till I started prompting him to say the testimony of faith. Thereafter, he died before me. I covered him with a blanket that was under him. Then I went out searching for someone to assist me in preparing him for burial. I saw three men on their riding animals; it was as if they were travellers. I called on them and they advanced towards me. I said to them: ‘Here is a man among the Muslims who has died and he has no one to take care of him; could you assist in washing him, shrouding him and burying him?’ They agreed. So they entered into the tent and moved towards him in order to carry him.

When they uncovered his face, they all screamed: ‘Aboo Qilaabah, Aboo Qilaabah.’ Aboo Qilaabah was one of their scholars. Time rotated its heel around him, and was overwhelmed with calamity so much so that he retired from people to an old tent. Then we performed our obligation and buried him, and I followed them to the city. When I slept that night, I saw Aboo Qilaabah (in my dream) in a good form; he was wearing white clothing and his form had been completed. He was walking on a green land. I asked him (in the dream): ‘Aboo Qilaabah, by what did you attain what I am seeing?’ He replied: ‘My Lord admitted me into Paradise and it was said to me therein:Peace be upon you for what you patiently endured. And excellent is the final home.[Soorah Ar-Ra’d: 24]

The story was slightly adapted from As-Siyar al-A’laam an-Nubalaa of Imam Adh-Dhahabee – may Allaah shower blessings on him.

Source: Tremendous Benefits, pp. 27-32, published by Dakwah Corner Bookstore. Transl. by Abdus-Samee Abdus-Salaam.

Wednesday 19 January 2022

Aayaat That Will Give You Tranquility Whenever You are Disturbed and Worried

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

Allah the most High mentioned tranquility in His book in six places:

First: His saying: And their Prophet (Samuel) said to them: Verily! The sign of His Kingdom is that there shall come to you At-Taaboot (a wooden box), wherein is Sakeenah (peace and reassurance) from your Lord.” [Soorah al-Baqarah: 248).

Second: His saying: Then Allâh did send down His Sakeenah (calmness, tranquility and reassurance, etc.) on the Messenger (Muhammad) and on the believers [Soorah At-Tawbah: 26].

Third: His saying: And he said to his companion (Abu Bakr): ‘Be not sad (or afraid), surely Allâh is with us." Then Allah sent down His Sakeenah (calmness, tranquility, peace, etc.) upon him, and strengthened him with forces (angels) which you saw not.” [Soorah At-Tawbah: 40]

Fourth: His saying: He it is Who sent down As-Sakeenah (calmness and tranquility) into the hearts of the believers, that they may grow more in Faith along with their (present) Faith. And to Allâh belong the hosts of the heavens and the earth, and Allâh is Ever All-Knower, All-Wise.” [Soorah Al-Fath: 4]

Fifth: His saying: “Indeed, Allah was pleased with the believers when they gave the pledge to you (O Muhammad) under the tree: He knew what was in the breast, and He sent down As-Sakeenah (calmness and tranquility) upon them, and He rewarded them with a near victory.” [Soorah Al-Fath: 18]

Sixth: And His saying: “When those who disbelieve had put in their hearts pride and haughtiness –the pride and haughtiness of the time of ignorance, -- and Allah sent down His As-Sakeenah (calmness and tranquility) upon His messenger and upon the believers.” [Soorah Al-Fath: 26]

Whenever issues become difficult for Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him), he used to recite the verses of Sakeenah (calmness and tranquility). Once I heard him saying that about the great incidence that befell him during his illness, the intellects could not bear to wage war against the evil spirits that appeared to him when he was in a state of weakness.

He said: “When things became difficult for me, I said to my relatives and those around me: Read the verses of calmness and tranquility.” Then he continued: “Then I was relieved of that condition and I sat down with no ailment in me that I was afraid of.” I [Ibn Qayyim] have also tried reciting these verses at times of anxiety and I noticed that it has a pronounced effect in calming and reassuring the heart.

Source: Madaarij as-Saalikeen, vol. 2 p. 405 by Imaam Ibn Qayyim al-Jawziyyah; Daar al-Hadeeth edition. Transl. by Abdus-Samee’ Abdus-Salaam.

 

Monday 17 January 2022

Do Not Acquire Knowledge For Mutual Rivalry

 

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

Allaah said: Competition in [worldly] increase diverts you until you visit the graveyards. No! You are going to know. Then no! You are going to know.”  [Soorah At-Takaathur: 1-4]. There is mutual rivalry in everything. So whoever is distracted by mutual rivalry for any worldly thing and becomes diverted from Allah and the abode of the Hereafter is included in the ruling of this verse.  There are some among the people that mutual rivalry for wealth diverts from their [Lord].

However, for some others; mutual rivalry for status or knowledge diverts them. So, they combine between mutual rivalry for knowledge and pride. This person is the worst in condition before Allaah than the one who is distracted by mutual rivalry for wealth and status. This is because the former employed the means of the Hereafter for the world while the companion of wealth and status employed the means of the world for it and does mutual rivalry with its means.

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

Tuesday 4 January 2022

Beware of All Forms of Oppression

 

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

Linguistically, the word zulm (oppression) means putting something in improper place, and it is of three types:

The First Type: The first is zulm between the slave and his Lord; and this is done by committing shirk, and Allaah will not forgive it. The Most High said:

إِنَّ الشِّرْكَ لَظُلْمٌ عَظِيمٌ

Verily! Joining others in worship with Allaah is a great Zulm (wrong) indeed.” [Soorah Luqmaan: 13] . Allaah the most High also said:

الَّذِينَ آمَنُوا وَلَمْ يَلْبِسُوا إِيمَانَهُمْ بِظُلْمٍ

“It is those who believe (in the Oneness of Allâh and worship none but Him Alone) and confuse not their belief with Zulm (wrong i.e. by worshipping others besides Allâh)…” [Soorah al-An’aam: 82] meaning shirk. Allaah will not forgive this except with repentance.

The Second Type: The second type is zulm between the slave and himself, and this is done by committing sins and evil deeds. He is the one who wronged himself with regard to what is less than shirk. Allaah – blessed and exalted be He – will forgive whomsoever He wishes of this sin. Allaah said:

إِنَّ اللَّهَ لَا يَغْفِرُ أَنْ يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَلِكَ لِمَنْ يَشَاءُ

 Verily, Allaah forgives not that partners should be set up with him in worship, but He forgives except that (anything else) to whom He pleases…” [Soorah An-Nisaa’: 48]

The Third Type: The third type is oppression between a person and the people by transgressing against them concerning their property, honour and blood. Allaah will not forgive such a person unless the oppressed ones pardon him, otherwise the oppressed must retaliate upon the oppressor [on the Day of Resurrection], because the right of the creature cannot be waived except through forgiveness or fulfillment.

Allaah the Most High has restrained oppression from Himself because it does not befit Him – blessed and exalted be He -. He will not punish anyone without his action and He will never punish anyone except based on what he has done. This is justice. But if He were to punish him for something he did not do, this would be oppression; and Allaah is free from it based on His saying: “I have restrained oppression from Myself…”

Al-Minhatur-Rabbaniyyah fee Sharh al-Arba’een an-Nawawiyyah, p. 196 by Shaykh Saalih al-Fawzaan. Translated by Abdus-Samee Abdus-Salaam