The Dearest and Most Detested Creature to Allah

 

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

 Since Allah – exalted be He – is the Most Grateful in truth, the dearest of His creatures to Him is one who is characterized with the attribute of gratitude just as the most detested creature to Him is one who lacks this trait and is characterized with its opposite. This is the reality of His beautiful Names. The dearest creature to Him is he who is described as putting them into effect, and the most hated being to him is he who is characterized by the inverses. That is why He hates the ungrateful, the wrongdoer, the ignorant, the hardhearted, the miser, the coward, the mean and the evil person.

He – exalted be He – is Beautiful and loves beauty, the Knowing and loves the scholars, the Merciful and loves those who show mercy, Good and loves the good doers, Grateful and loves those who are grateful and Patient and loves those who are patient. In addition, He is Generous and loves people of generosity, Covering and loves those who cover people’s fault, Capable and condemns incapability; and a strong believer is dearer to Him than a weak believer. Likewise, He is the Pardoning and loves those who pardon, Odd and loves odd number, and everything He loves is from the effects of His Names and Attributes and necessities. And everything He hates is among that which opposes and negates them.

Source: Uddah As-Saabireen wa Dhakheerah ash-Shaakireen, by Ibn Qayyim al-Jawziyyah; transl. by Abdus-Samee’ Abdus-Salaam

Rejecting What You Don’t Know is A Practice of Jaahiliyyah

 

Shaykh Saalih al-Fawzaan (may Allaah have mercy on him) said:

The people of the pre-Islamic days of ignorance would debate and dispute regarding matters they had no knowledge of. What is obligatory upon a person is that he should not debate except with knowledge. As for what he does not know, he should remain silent concerning it. Allah the Exalted said: “Rather, they have denied that which they encompass not in knowledge and whose interpretation has not yet come to them.” [Yoonus: 39]

This comprises of two aspects:             

The First Aspect: A person should not delve into that which he does not know nor reject that which he does not know. Rather, he should: “Allaah knows best.” As such, Allaah told His Prophet, Muhammad (sallallaahu alayhi wasallam): “And say, “My Lord, increase me in knowledge.” [Taa Haa: 114] So a person should not claim to have all the knowledge. Rather, he should limit himself and know his own worth. Even if he has a lot of knowledge, what is unknown to him is more. Allah the Exalted said: “But over every possessor of knowledge is one [more] knowing.” [Yoosuf: 76] until knowledge ends with Allaah, the All-Knowing.

The Second Aspect: He should not reject something that someone else knows. Therefore, if someone else possesses some knowledge that is unknown to you, do not reject the knowledge with someone else. This is because, there is no human being that has been given all of the knowledge. That is why the scholars say this phrase that they always repeat:

من حفظ حجة على من لم يحفظ

                                                                     

“Whoever memorized (some knowledge) is a proof against one who didn’t memorize.”

Source: Sharh Masaa’il Al-Jaahiliyyah, p. 293-294 by Shaykh Saalih al-Fawzaan, transl. by Abdus-Samee Abdus-Salaam.

Calm Your Mind If Something You Dislike Befalls You For You Are a Gainer

 

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

Every preordainment which a person dislikes and which is not favorable to him is either a punishment for a sin (he has committed) or a remedy to a sickness which if the Wise had not remedied it with the medicine, the sickness would have thrown him into destruction. Then again, it could be a means to a blessing that cannot be attained except by means of that misfortune.

Hence, the misfortune will come to an end and disappear, and that which results from it of blessing will be eternal without termination. Therefore, if a person comprehends these two issues, it will open up for him the door of being pleased with his Lord regarding everything He decrees and preordains for him.

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

Giving Something up for the Sake of Allah

  

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

Ponder over the condition of our third father Ibraaheem, the Imam 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 Adam. Think over what led to his trial, his patience and his sacrifice to Allah. Reflect on how it resulted in the sacrifice of himself to Allah and his support to the religion of Allah 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 Allah to honor him in his trial concerning the slaughtering of his child. Allah 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.

Allah 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, Allah 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, Allah 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 (peace and blessings of Allah be upon him).

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.

 

Fasting in the Month of Allaah

 

Abu Maalik Kamaal bin As-Sayyid Saalim wrote:

It is recommended to observe a lot of fasting in the month of al-Muharram based on the hadeeth of Aboo Hurayrah (may Allaah be pleased with him) who reported that the Prophet (sallallaahu alayhi wa sallam) said: “The best fast after Ramadaan is in the month of Allaah[1] al-Muharram and the best prayer next after the prescribed prayers is prayer at night.”[2]

 It is highly recommended to fast on the 10^th of al-Muharram (Aashoora’). Aboo Qataadah (may Allaah be pleased with him) reported that the Prophet (sallallaahu alayhi wa sallam) said: “Fasting the day of Aashoora’ (is of great merits). I hope that Allaah will accept it as expiation for the sins committed in the previous year.”[3] When Ibn ‘Abbaas (may Allaah be pleased with him) was asked about fasting on the day of Aashoora. He said: ‘I do not know Allaah’s Messenger singling out any day’s fast and considering it more excellent than another, except this day (the day of Aashoora), and this month, meaning the month of Ramadaan.”[4]

 It is also recommended to fast on the 9^th of al-Muharram based on the hadeeth of Ibn ‘Abbaas who said: “The Messenger of Allaah (sallallaahu alayhi wa sallam) fasted on the day of Aashoora and instructed people to observe it. Then they said: “It is a day that the Jews and Christians venerate. Thereupon the Messenger of Allaah said: “When the following year comes, Allaah willing, we shall fast on the ninth.” He (Ibn ‘Abbaas) said: “However, the death of the Messenger of Allaah (sallallaahu alayhi wa sallam) came before the following year.”[5]

 Imaam Maalik, ash-Shaafi’ee and Ahmad were of the view that it is recommended to fast both 9^th and 10^th of al-Muharram in order to avoid resembling the Jews in singling out the 10^th of al-Muharram for worship.

 Note: Some scholars have stated that it is recommended to fast the 11^th of al-Muharram along with the 9^th and 10^th using as proof what was reported from Ibn ‘Abbaas that the Prophet (sallallaahu alayhi wa sallam) said: “Fast the day of Aashoora and be different from the Jews; fast a day before it and a day after it.” However this hadeeth is very weak.  So, it does not contain proof recommending fasting of the 11^th of Muharram. So take note.

Source: Saheeh Fiqh as-Sunnah, Vol. 2, p. 135 by Abu Maalik Kamaal bin As-Sayyid Saalim. Translated by Abdus-Samee’ Abdus-Salaam.

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[1] The phrase ‘the month of Allaah’ is indicative of the veneration this month deserves, as it is attributed to Allaah (in a genitive or idaafah phrase).

[2] Recorded by Muslim, an-Nasaa’ee in al-Kubra and Ibn Maajah

[3] Recorded by Muslim

[4] Recorded by Muslim

[5] Recorded by Muslim

 

The Best Knowledge That Should Be Sought

 

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

The best knowledge, deeds and condition is knowledge about Allah, His Names, His Attributes, and His actions; doing things for His pleasure, and turning the heart towards Him with love, fear and hope. These are the noblest of what the world contains, and their rewards are the noblest of what is in the Hereafter. The most splendid goal is knowledge about Allah, loving Him, feeling His closeness, yearning to meet Him and enjoying His remembrance. This is the most sublime happiness of this worldly life and the Hereafter and is the main objective that should be sought in itself.

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

The Difference between Economization and Stinginess

 

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

The difference between economization and stinginess is that the former is a praiseworthy attribute, which originates from two characters: justice and wisdom. So as a result of justice, a person will be reasonable in withholding and spending; and because of wisdom, he will put each of them in its rightful place that suit it. Therefore, economization originates from both of them and it is the middle course between the two blameworthy extremes as stated by Allah: “And let not your hand be tie (like a miser) to your neck nor stretch it forth to its utmost reach (like a spendthrift), so that you become blameworthy and in severe poverty.” [Soorah Al-Israa’: 29]

Allah the exalted also said: “And those who, when they spend, are neither extravagant nor niggardly, but hold a medium (way) between those (extremes).” [Soorah Al-Furqaan: 67). Elsewhere, He said: “O the child of Aadam! Take your adornment (by wearing your clean clothes), while praying and eat and drink and waste not in extravagance.” [Soorah al-A‘raaf: 31]

Stinginess is a blameworthy character that results from evil thought and weakness of the soul, and the promise of Shaytaan reinforces them until he becomes restless, one with intense desire for something that contains evil. Therefore, it will result to withholding from expending it and discontent due to losing it as Allah said: “Verily, man was created very impatient; irritable (discontented) when evil touches him; and niggardly when good touches him.” [Soorah Al-Ma‘aarij: 19-21]

Source: Ar-Rooh by Imaam Ibn Qayyim al-Jawziyyah; translated by Abdus-Samee Abdus-Salaam.

The Supplication That Is Hardly Rejected

 

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

If supplication is combined with presence of mind, assembled altogether for the entreaty and it coincides with one of the six periods of acceptance of supplication mentioned in the Sunnah. They are the last one third of the night, at the call to prayer, between the adhaan and iqaamah, at the end of the obligatory prayers, when the Imam ascends the pulpit on Friday until the prayer is over, the last hour after ‘Asr prayer on Friday. Moreover, if it happens together with devoutness of the heart, humility before Allah, submissiveness to Him, and imploring Him earnestly and gently with the supplicant facing the Qiblah while in a state of purity and raising his hands to Allah the most High.

He should commence the supplication with praises and exaltation of Allah then he should send peace and blessings upon Muhammad, His slave and Messenger. After that, he should give preference to asking for repentance and forgiveness before his needs. Thereafter he should enter upon Allah, urge Him concerning the request and show love to Him. He should invoke Him in fear and hope and seek nearness to Him with His Names, Attributes and Oneness. He should also offer charity before his supplication, for this supplication would hardly be rejected especially if it tallies with the supplications that the Prophet (peace and blessings of Allah be upon him) stated that are more likely to be accepted or the ones that consist of Allah’s Greatest Names.

Source: Al-Jawaab al-Kaafee Liman Sa’ala ‘an ad-Dawaa’ ash-Shaafee by Imaam Ibn Qayyim al-Jawziyyah, translated by Abdus-Samee Abdus-Salaam.

Saying Salaam before the Imaam Due To Pressing Need

 

Question: If a ma’moom has a pressing need to urinate or pass wind while in the last tashahhud, is his prayer valid if he says salaam before the Imaam, after discharging the pillars and obligations [of the prayer]?

Response: Shaykh Muhammad Saalih al-‘Uthaymeen: Yes, it is valid, because he is excused. And Allaah knows best.

Source: Fataawaa Mu’aasirah, p. 30, by Shaykh Muhammad Saalih al-‘Uthaymeen; translated by Abdus-Samee’ Abdus-Salaam.

Saying Tahleel Ten Times after Fajr and Maghrib Prayers

 Questioner: When should the Imaam and the Ma’moom leave after saying salaam in prayer? And what is the hadeeth that encourages a person to say tahleel ten times before he unfolds his leg in Maghrib and Fajr prayers?

Shaykh al-Albaanee:  This question is related to a general Sunnah that has restriction. The general Sunnah is that whenever the Messenger of Allah (sallallaahu alayhi wa sallam) says salaam in prayer, he does not sit except for the duration sufficient to say: Allaahumma Antas-Salaamu wa minkas-Salaamu, tabaarakta ya Dhal-Jalaali wal-Ikraam. Thereafter, he would either leave or turn to his Companions. This is what the majority of scholars are upon - those who know the Sunnah among them and those among them who follow one of the Imaams. It is necessary to restrict this Sunnah to other than Maghrib and Fajr prayers. This is because this Sunnah cannot be applied in these two prayers.

Why? This is because there is a hadeeth reported through various paths encouraging the saying of tahleel (that is, Laa ilaaha illallaahu wahdahu laa shareeka lahu, lahul-mulku wa lahul-hamdu yuhyee wa yumeetu wa Huwa ‘alaa kulli shay’in Qadeer) ten times after Maghrib and Fajr prayers before unfolding one’s leg (that is, before changing one’s sitting position in Tashahhud) or talking to anyone. The meaning of this is that if the Imaam wants to say this tahleel ten times after Maghrib and Fajr prayers, he should remain the way he is [after the salaam] without facing the Jamaa’ah till he completes the ten tahleel. However, if he does not intend to recite it since it is not obligatory, he may stand up immediately without sitting.

However, we are talking about the preferred act. What is preferable with regard to the Imaam is that he should not turn to the left or right except after saying: Allaahumma Antas-Salaamu wa minkas-Salaamu, tabaarakta ya Dhal-Jalaali wal-Ikraam and Astaghfirullaaha three times. Thereafter, he should turn [and face the Jamaa’ah] except in Maghrib and Fajr prayers wherein he should say the tahleel ten times and then face the Jamaa’ah. This is what should be known to you all, Allaah willing.

Silsilah al-Hudaa wan-Noor, no. 015