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Rust on the Heart – Two Causes it & Two Removes it : Imam Ibn al Qayyim – Dr. Saleh as-Saleh [Audio|En]
Month: January 2014
Repeating dhikr when he gets up and again goes to sleep – Dr. Saleh as-Saleh (rahimahullaah)
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Some Ahadeeth pertaining to Manners, Righteousness & Keeping Good Relations – 04
Taken from Silsilah Ahadeeth As-Saheehah of Shaykh Al-Albaani
Translated by Abbas Abu Yahya
All Parts – Part 01 | Part 02 | Part 03 | Part 04 | Part 05 | Part 06 | Part 07 | Part 08
28- On the authority of Hamzah bin Suhaib on the authority of his father who said that Umar said to Suhaib: You are a great man but would that you didn’t have three characteristics!
He asked: And what are they?
He answered: You have taken a kuniya (nickname) but you don’t have a son. You ascribe yourself to the Arabs but you are from Rome and you waste food.
Suhaib replied: As for your saying: “You have taken a kuniya (nickname) but you don’t have a son”, rather the Messenger of Allaah – sallAllaahu alayhi wa sallam – gave me a kuniya, Abu Yahya.
As for your saying: that I ascribed my self to the Arabs and that I’m not from them but that I’m from Rome. Rather, I am a person from an-Nimar bin Qaasit and I was taken as a prisoner from Mousil to Rome while I was a child and knew my lineage.
As for your saying: that I waste food. Rather, I heard the Messenger of Allaah – sallAllaahu alayhi wa sallam – saying: ‘The best of you are those who feed people.’
No.44
29- On the authority of Abdullaah bin ‘Amroo on the authority of the Prophet – sallAllaahu alayhi wa sallam – who said: ‘The pleasure of your Lord is in pleasing your father. And the anger of your Lord is in making your father angry.’
No.516
30- On the authority of Abu Huraira, on the authority of the Messenger of Allaah – sallAllaahu alayhi wa sallam – who said: ‘Musa asked his Lord about six characteristics, which he thought were only and purely for him alone and he did not like the seventh one.
1- He asked: ‘O my Lord! Which of your slaves are the most pious?
He answered: He who/the one who remembers Allaah and does not forget.
2- He asked: ‘Which of your slaves are the most guided?
He answered: the one who follows the guidance.
3- He asked: Which of your slaves is the best in judgement?
He answered: the one who judges for the people just as he judges for his own self.
4- He asked: Which of your slaves is the most knowledgeable?
He answered: The one who is not satisfied and always has a thirst for knowledge, he adds the knowledge of the people to his knowledge.
5- He asked: which of your slaves are the most honourable?
He answered: The one who has the capability to forgive, then forgives.
6- He asked: Which of your slaves is the most content?
He answered: The one who is pleased with what he is given.
7- He asked: Which of your slaves is the neediest?
He answered: The one who utilizes what he has and always requires more.
Then the Messenger of Allaah – sallAllaahu alayhi wa sallam – said: Satisfaction is not that which is apparent; indeed satisfaction is satisfaction of the self/soul. If Allaah intends good for His slave then He places satisfaction in his soul and his Taqwa (piety) in his heart. And if Allaah intends evil for a slave then He places poverty where ever he turns.’
No. 3350
31- On the authority of ‘Alee who said: when I held onto the weapon of Messenger of Allaah – sallAllaahu alayhi wa sallam – I found a slip of paper in the sheath of the sword (scabbard) of Allaah’s Messenger which had on it: ‘Keep good relations with the one who breaks away from you. Be good to the one who is bad to you and say the truth even if it is against yourself.’
No. 1911
32- On the authority of Anas who said: There was a man who was with the Messenger of Allaah – sallAllaahu alayhi wa sallam – the man’s son came, he kissed him and sat him on his lap. His daughter came and he just sat her next to him. The Messenger – sallAllaahu alayhi wa sallam – said: ‘If only you had been just between them!’ No.3098
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Some Ahadeeth pertaining to Manners, Righteousness & Keeping Good Relations – 03
Taken from Silsilah Ahadeeth As-Saheehah of Shaykh Al-Albaani
Translated by Abbas Abu Yahya
All Parts – Part 01 | Part 02 | Part 03 | Part 04 | Part 05 | Part 06 | Part 07 | Part 08
19- On the authority of Abu ‘Unbaah al-Khulaani in a narration ascribed to the Prophet: -sallAllaahu alayhi wa sallam: ‘Indeed Allaah has vessels from the people of the earth. The vessels of your Lord are the hearts of the righteous ones. The most beloved of them to Him are the soft and gentle ones.’
No. 1691
20- On the authority of Jabir in a narration ascribed to the Prophet: -sallAllaahu alayhi wa sallam: ‘Indeed of those of you who are the most beloved to me and sitting closest to me on the Day of Judgement, are those of you who are the best in their manners. Indeed the most hated of you to me and those of you who will be sitting the furthest away from me on the Day of Judgement are those who speak a lot of falsehood about things that do not concern them, the exaggerators, and the al-Mutafayhaqoon.’
They said: ‘We know those who speak a lot of falsehood about things that do not concern them, the exaggerators, but who are al-Mutafayhaqoon?’
He answered: ‘The ones who are proud.’
No.791
21- Fatima said: that we came to the Messenger of Allaah -sallAllaahu alayhi wa sallam, to visit his wives. There was a water skin that was hanging above him and water was dripping on to him, (in another narration: on to his heart), due to a severe fever that he had. We said to him: ‘O Messenger of Allaah! If only you supplicated to Allaah, He will cure you.’
The Messenger of Allaah -sallAllaahu alayhi wa sallam- said: ‘Indeed the most severely tried of the people are the Prophets, then those after them, then those after them, then those after them.’
No. 3267
22- On the authority of Abdullaah who said that the Messenger of Allaah -sallAllaahu alayhi wa sallam- said to us: ‘Indeed you will see after me people having concern for a portion of the Duniya and matters which you will dislike.’
They said: ‘So what do you command us to do O Messenger of Allaah?’
He answered: ‘Give them their rights, and ask Allaah for your rights.’ No.3555
23- On the authority of Tawoos, who said that the Messenger of Allaah -sallAllaahu alayhi wa sallam- mentioned while he was on the pulpit:
‘There is no doubt that Allaah is the One who guides to the best of manners and He is the One who diverts a person away from the worst of manners.’
No. 3255
24- On the authority of Hani who asked when he came with a group to the Messenger of Allaah -sallAllaahu alayhi wa sallam-, ‘O Messenger of Allaah what will obligate an entry for me into Paradise?’ He said: ‘You should have good speech and sacrifice food.’
no.1939
25- On the authority of ‘Aeysha that the Prophet -sallAllaahu alayhi wa sallam- said to her: ‘Certainly whoever has been given a portion of gentleness, has been given his portion of goodness in the world and the hereafter. Having good relations with relatives, good manners and being good to neighbours blesses your dwellings and lengthens your life.’
No.519
26- On the authority of ‘Abdaah bin Hazn who said that the owners of camels were bragging about their superiority over the owners of sheep, so the Prophet -sallAllaahu alayhi wa sallam-said: ‘Musa -sallAllaahu alayhi wa sallam- was sent and he was a shepherd. Daawood -sallAllaahu alayhi wa sallam- was sent and he was a shepherd. I was sent and I am a shepherd for my family near the mountain Ajyaad.’
No. 3167
27- On the authority of ‘Amroo bin Habeeb that he mentioned to Sa’eed bin Khalid bin ‘Amroo bin ‘Uthmaan: Did you know that the Messenger of Allaah -sallAllaahu alayhi wa sallam- said: ‘A slave who is a failure and a loser is the slave in whom Allaah does not place mercy for mankind in his heart.’
No. 456
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Some Ahadeeth pertaining to Manners, Righteousness & Keeping Good Relations – 02
Taken from Silsilah Ahadeeth As-Saheehah of Shaykh Al-Albaani
Translated by Abbas Abu Yahya
All Parts – Part 01 | Part 02 | Part 03 | Part 04 | Part 05 | Part 06 | Part 07 | Part 08
10- On the authority of Anas who said: that the Messenger of Allaah said to a man: ‘O such and such! You did this? He answered: ‘No, I swear by Allaah other than whom there is no god!’
The Prophet -sallAllaahu alayhi wa sallam- knew that he had indeed done that thing, so he said to him: ‘Indeed Allaah has forgiven your lying, due to your certainty of ‘La illaah illa Allaah.’
11- On the authority of Abdullaah who said that the Messenger of Allaah -sallAllaahu alayhi wa sallam- said: ‘Verily Allaah has distributed your manners between yourselves just like He distributed your provisions between yourselves.
Allaah gives the Duniya (world) to the one He loves and the one whom He doesn’t love, but He doesn’t give Emaan (faith) except to the one whom He loves.
Whosoever is too miserly with his wealth to spend it, and is too fearful to fight the enemy, and is too weak to stand the night in prayer, then he should say ‘SubhanAllaah, wal-Hamdulillaah, wa la illah ill Allaah, wa Allaahu Akbar.’ a lot.
No. 2714
12- On the authority of al-Miqdam bin Ma’adee Karb al-Kindee on the authority of the Prophet -sallAllaahu alayhi wa sallam- who said: ‘Indeed Allaah orders you to fulfill the rights of your mothers, then to fulfill the rights of close relatives then those who are after them.’
No.1666
13- On the authority of Anas who said: The Messenger of Allaah -sallAllaahu alayhi wa sallam- used to have a she-camel named al-Udbaa’, and it could not be beaten in a race.
A Bedouin came with his camel, and it beat al-Udbaa’. This was difficult for the Muslims, and they said ‘al-Udbaa’ has been beaten!’ On that the Messenger of Allaah -sallAllaahu alayhi wa sallam- said: ‘Indeed it is a right upon Allaah, that He does not raise anything in this world except that He lowers it.’
No.3525
14- On the authority of ‘Aeysha who said: that the Messenger of Allaah -sallAllaahu alayhi wa sallam- said: ‘Indeed a man reaches the level of the one who prays the night prayer and fasts during the day, due to his good manners.’
No.795
15- On the authority of Umaarah bin Khuzaimah bin Thaabit: that his father said: I dreamt as if I was prostrating on the Messenger of Allaah’s -sallAllaahu alayhi wa sallam- forehead. I informed the Messenger of Allaah -sallAllaahu alayhi wa sallam- of this, and he said: ‘Indeed a soul meets another soul [in another narration: sit down, prostrate and do what you saw.]’ The Messenger of Allaah -sallAllaahu alayhi wa sallam- tilted his head like this – [‘Affaan said: with his head backwards] – then he placed his forehead on the forehead of the Prophet -sallAllaahu alayhi wa sallam.
No.3262
16- On the authority of Abu Huraira: that a man mentioned: O Messenger of Allaah! Indeed I have close relatives, I keep good relations with them but they turn away from me. I am good to them but they are bad to me. I’m gentle to them and they are harsh with me. The Prophet -sallAllaahu alayhi wa sallam- said: ‘If it is as you say then it is as if you feed them hot ashes, you will continue to have assistance from Allaah as long as you are upon this way.’
No. 2597
17- On the authority of Anas bin Malik who said: some guests from Bahrain came to visit the Prophet -sallAllaahu alayhi wa sallam. The Prophet requested for some water for wudu, and he made wudu. They rushed to the water from his wudu, and they drank whatever they could from it. Whatever poured on to the ground, they wiped their faces, heads and chests with it. The Prophet -sallAllaahu alayhi wa sallam- said to them: ‘what made you do this?’ they said: for the love of you, perhaps Allaah will love us O Messenger of Allaah.’
The Messenger of Allaah -sallAllaahu alayhi wa sallam- said : ‘If you love that Allaah and His Messenger will love you, then continue to have three characteristics: truthful speech, fulfilling trusts and being good to your neighbour; if the neighbour is harmed, your good deeds are erased just like the sun melts an ice-berg.’
No. 2998
18- The Messenger -sallAllaahu alayhi wa sallam- said: ‘Indeed every religion has a characteristic and the characteristic of Islaam is modesty.’
No. 940
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Some Ahadeeth pertaining to Manners, Righteousness & Keeping Good Relations – 01
Taken from Silsilah Ahadeeth As-Saheehah of Shaykh Al-Albaani
Translated by Abbas Abu Yahya
All Parts – Part 01 | Part 02 | Part 03 | Part 04 | Part 05 | Part 06 | Part 07 | Part 08
1- On the authority of Abu Darda on the authority of the Prophet – sallAllaahu alayhi wa sallam:
‘The heaviest thing on the scales is good manners.’
No.876
2- On the authority of Abu Huraira ascribed to the Prophet:
‘If a man says ‘Auudhu billah’ when he becomes angry, his anger subsides.’
No. 1376
3- On the authority of Abdullaah bin ‘Amroo bin Aas in a narration ascribed to the Prophet:
‘Be merciful, and you will have mercy upon you. Forgive and Allaah will forgive you. Woe be to the one who listens like a funnel (does not act upon what he’s told nor cares). Woe be to those who are openly sinful, and they openly sin even though they know what they have done is wrong.’
No.482
4- On the authority of Ubadah in a narration ascribed to the Prophet:
‘Guarantee me six things in yourselves and I will guarantee you Paradise: be truthful when you speak and fulfill your promises, fulfill your trusts, protect your private parts and lower your gaze and keep your hands back from touching.’
No.1470
5- On the authority of Abdullaah bin ‘Amroo : that Muadh bin Jabl wanted to travel, so he asked the Messenger of Allaah – sallAllaahu alayhi wa sallam – to advise him. The Messenger – sallAllaahu alayhi wa sallam – said: ‘Worship Allaah and do not associate anything with him.’
Muadh said: ‘O Prophet of Allaah tell me more.’
He – sallAllaahu alayhi wa sallam – said to him: ‘If you make a mistake follow it up with a good deed.’
Muadh said: ‘O Prophet of Allaah tell me more.’
The Messenger said: ‘Be upright and make your manners good.’
No.1228
6- On the authority of Abu Sa’eed al-Khudree in a narration ascribed to the Prophet: ‘The most complete of the believers in their Emaan are those who have the best manners, who are humble, who join hearts and their hearts are joined. There is no good in the one who does not join the hearts nor is his heart joined.’
No. 751
7- On the authority of Abdullaah bin ‘Aamir who said: ‘The Messenger of Allaah -sallAllaahu alayhi wa sallam – came to our house when I was a child, I went out to play. My mother said: ‘O Abdullaah! Come here and I’ll give you something.’
The Messenger of Allaah said: ‘what did you intend to give him? She answered: I was going to give him dates.
The Messenger of Allaah -sallAllaahu alayhi wa sallam – said: ‘if you did not give him anything, you would have been written as a lie against you.’
No.748
8- On the authority of Aayaad bin Hamaar, on the authority of the Prophet -sallAllaahu alayhi wa sallam – that he gave them a sermon and said: ‘Indeed Allaah revealed to me that you should humble yourselves so much so that no one is proud, elevated above another person. Nor should one person oppress another person.’
No. 570
9- On the authority of Rabeeyah al-Asslamee who said : I used to serve the Messenger of Allaah – sallAllaahu alayhi wa sallam – and he gave me some land, and he gave Abu Bakr some land, and when it came to dividing the land, we differed over a cluster of dates from a date palm tree. Abu Bakr said: this is on my side of the land! And I said: It is on my side! There used to be a problem between me and Abu Bakr, and Abu Bakr said a statement to me which I hated but he regretted saying it, so he said to me: ‘O Rabeeyah! Say something to me similar to what I said to you, so that it can be requital.’
So I said: ‘I will not say it.’
Abu Bakr said: ‘You will say it or I will request the Messenger of Allaah – sallAllaahu alayhi wa salaam – to order you to say it.
So I said: ‘I will not say it.’
Abu Bakr left that portion of the land for me and went off to the Prophet – sallAllaahu alayhi wa sallam – and I followed him. The people from my tribe followed us and said to me: ‘May Allaah have mercy on Abu Bakr, why is he going to the Messenger of Allaah – sallAllaahu alayhi wa sallam – about you, and he said what he said about you.’
So I said : ‘Do you know who this is?? This is Abu Bakr as-Siddeeq, he is one of the two who were in the cave, he is one who has grown old as a Muslim ( one of the elders of the Muslims), beware he does not turn around and see you assisting me against him and becomes angry and he meets the Messenger of Allaah – sallAllaahu alayhi wa sallam, and the Messenger of Allaah – sallAllaahu alayhi wa sallam – will become angry due to him being angry, and then Allaah Azza wa Jal becomes angry due to them being angry and then Rabeeyah will be destroyed.’
They said: ‘What do you order us to do?’
I said: ‘Go back.’
Abu Bakr – RadhiAllaahuanhu- went off to the Messenger of Allaah – sallAllaahu alayhi wa sallam -, so I followed him by myself, until he reached the Prophet – sallAllaahu alayhi wa sallam – and he told him the story as it was. The Prophet – sallAllaahu alayhi wa sallam – raised his head towards me and said: ‘O Rabiah what’s the matter between you and as-Siddeeq?’
I said : ‘O Messenger of Allaah – sallAllaahu alayhi wa sallam – such and such happened, and he said a statement to me which I disliked, then he said to me, say something similar to what I said to you so that it can be requited, but I refused.’
Then the Messenger of Allaah – sallAllaahu alayhi wa sallam – said: ‘Yes, do not say a word back to him, but say: May Allaah forgive you O Abu Bakr. May Allaah forgive you O Abu Bakr.’
Hasan said: ‘Abu Bakr turned around and he was crying.’
No. 3258
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Some Ahadeeth pertaining to Manners, Righteousness & Keeping Good Relations – 05
Taken from Silsilah Ahadeeth As-Saheehah of Shaykh Al-Albaani
Translated by Abbas Abu Yahya
All Parts – Part 01 | Part 02 | Part 03 | Part 04 | Part 05 | Part 06 | Part 07 | Part 08
33- 130- On the authority of Abdullaah bin Basr the Companion of the Prophet – sallAllaahu alayhi wa sallam – that he said: ‘When he would come to a door of someone’s house asking permission to enter he would not face the door. He said: ‘Walk along the wall until you ask for permission and you are given permission or you go away.’
No.3003
34- 68- 204 – On the authority of ‘Ayesha that the Messenger of Allaah – sallAllaahu alayhi wa sallam – said to her: ‘O ‘Ayesha be gentle; indeed if Allaah intends good to the people of a home (family) then He directs them to the door of gentleness.’
No. 523
35- 136- on the authority of al-Miqdam bin Shuraay, on the authority of his father who said that ‘Aeysha –radhiAllaahu anha- asked about going out to the desert so she said:
The Messenger of Allaah – sallAllaahu alayhi wa sallam – used to go out to the stream which came own a hill. One day he wanted to go out to the desert, so he sent me a female-camel which could not be tamed and rode from the camels which were for charity.
He said to me: ‘O ‘Aeysha! Be gentle; indeed there is nothing that has gentleness in it except that it beautifies it and it is not taken away from anything except that it defaces/disfigures it.’
No.524
36- 137- On the authority of a servant of the Prophet – sallAllaahu alayhi wa sallam – a man or a woman, who said: ‘From what the Prophet – sallAllaahu alayhi wa sallam – used to say to his servant is: Do you have a need? Until one day the servant said: O Messenger of Allaah! I have a need. He asked: ‘What is your need?’ He said: ‘My need is that you intercede for me on the Day of Judgement.’
He asked the servant: ‘Who directed you to this?’ He said: ‘My Lord.’ He answered: ‘Only if you help me by performing a lot of prostration.’
No.2102
37- 139- On the authority of Jaabir bin Abdullaah: ‘The Messenger – sallAllaahu alayhi wa sallam – used to stay at the back of the group (who were) travelling, to urge on the weak ones, carry passengers and supplicate for them.’
No.2120
38- 140- On the authority of Ibn Abbas: The Messenger – sallAllaahu alayhi wa sallam – used to sit on the floor, eat on the floor, tie down sheep and respond to an invitation from a slave to eat bread made of barley.’
No.2125
39- 141- On the authority of Abu Ayoob: ‘The Messenger – sallAllaahu alayhi wa sallam – used to ride a donkey, used to mend shoes, used to patch up shirts and he said: whoever turns away from my Sunnah is not of me.’
no.2130
40- 131- On the authority of Jaabir bin Abdullaah: ‘When the Messenger – sallAllaahu alayhi wa sallam – used to walk, his Companions used to walk in front of him, they would leave his back for the Angels.’
no.2087
41- On the authority of Abu Huraira who said: We would pray the Isha prayer with the Messenger of Allaah – sallAllaahu alayhi wa sallam – and when he would prostrate al-Hasan and al-Hussain would jump on to his back. When he would raise his head, he would take them off his back with his hand gently and place them on the ground gently. If they repeated what they did, he would take them off again.
When he had prayed, he placed them on his lap, one on one side the other on the other side.
Abu Huraira then mentions ‘I came to him and said: ‘O Messenger of Allaah! Shall I not take them to their mother?’ He answered: ‘No.’ then lightening struck and the Messenger said: ‘Go to your mother.’ they continued walking in the light from the lightening until they reached their mother.
No. 3325
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Some Ahadeeth pertaining to Manners, Righteousness & Keeping Good Relations – 06
Taken from Silsilah Ahadeeth As-Saheehah of Shaykh Al-Albaani
Translated by Abbas Abu Yahya
All Parts –Part 01 | Part 02 | Part 03 | Part 04 | Part 05 | Part 06 | Part 07 | Part 08
42- 146 – On the authority of Abdullaah bin ‘Amr who said: Someone asked : O Messenger of Allaah! Who are the best of the people?’ He answered: ‘Everyone who has a mahkmoom heart and a truthful tongue.’
They asked: ‘We know what a truthful tongue is, but what is a mahkmoom heart?’
He said: ‘A pious, pure one, which has no sin in it nor is it oppressive, nor does it have hatred and jealousy.’
No.948
43- 148- On the authority of Salmah bin al-Akwaa’ who said: ‘If we saw a person cursing his brother, we viewed it as though he had arrived at a major sin.’
No. 2649
44- 161 – On the authority of UbaydAllaah bin Ma’mar that the Messenger of Allaah – sallAllaahu alayhi wa sallam – said:
‘A family is not given gentleness except that it benefits them, nor are they prohibited from gentleness except that it harms them.’
No. 942
45- 164- On the authority of Jabir : that a man came to the Prophet – sallAllaahu alayhi wa sallam – and said: ‘Indeed so and so has a cluster of dates on my farm he has harmed me and the place his cluster of dates are a burden for me.
The Prophet – sallAllaahu alayhi wa sallam – sent someone to call him. The Prophet said: ‘Sell me your cluster of dates which is in so and so’s farm.’
He answered: ‘No.’
The Prophet said: ‘Give it to me as a gift.’
He answered: ‘No.’
The Prophet said: ‘Then sell me this cluster of dates, for a cluster of dates in Paradise.’
He answered: ‘No.’
Then the Messenger of Allaah – sallAllaahu alayhi wa sallam – said: ‘I have not seen anyone more miserly than you, except for the one who is miserly in giving salaam.’
No. 3383
46- 165 – On the authority of Abu Huraira on the authority of the Prophet – sallAllaahu alayhi wa sallam – said: ‘The son of Adam never performed anything better than the prayer, reconciling between people and having good manners.’
No. 1448
47- 166 – on the authority of ‘Aeysha – RadhiAllaahu anha – who said: ‘There was no behaviour more hated to the Messenger of Allaah – sallAllaahu alayhi wa sallam – than lying. If he came across it from one of his Companions, then he would keep away from him until he knew that he had repented.’
No. 2052
48- 169- On the authority of Younas bin al-Qaasim al-Yamamee that ‘Ikrima bin Khalid bin Sa’eed bin al-‘Aaas al-Mahkzoomee narrated to him that he met Abdullaah bin Umar bin al-Khattab and asked him: ‘O Abu AbdurRahmaan! Indeed Banu al-Mughira is a tribe ¬¬¬¬¬which has haughtiness and pride. Did you hear the Messenger of Allaah – sallAllaahu alayhi wa sallam – saying anything about this?’
Abdullaah bin Umar said to him: I heard the Messenger of Allaah – sallAllaahu alayhi wa sallam – saying: ‘There is no person who regards himself as great and walks in an arrogant way except that he meets Allaah while Allaah is very angry with him.’
No. 2272
49- 170- On the authority of Abul Darda in a narration ascribed to the Prophet -sallAllaahu alayhi wa sallam: ‘There are no two people who love each other for Allaah’s sake behind each others’ backs, except that the one who is more beloved to Allaah is the one who is stronger in his love for his companion.’
No. 3273
50- 171 – On the authority of Anas in a narration ascribed to the Prophet -sallAllaahu alayhi wa sallam: ‘There is no slave of Allaah who goes to visit his brother for the sake of Allaah, except that a voice calls out from the sky, “You have been good so Paradise has been made pleasurable for you.” Also Allaah says in His Dominion of the ‘Arsh: “He is My slave and was visiting for My sake, so his hospitality is upon Me and I am not pleased with any hospitality other than Paradise.”
No. 2632
51 – 174 – On the authority of Sufyan bin ‘Uayainah, on the authority of Ibn al-Munkadir in a narration ascribed to the Prophet -sallAllaahu alayhi wa sallam:
‘From the best of actions is to make a believer happy, to pay his debt off for him, to take care of his need and to relieve him from distress.’
No. 2291
52- 177 – On the authority of Ibn Umar, on the authority of Prophet – sallAllaahu alayhi wa sallam – that he said:
‘Whoever regards him self to be great or is proud when he walks, then he meets Allaah while Allaah is very angry with him.’
No. 543
53 – 178 – On the authority of Abu Huraira in a narration ascribed to the Prophet -sallAllaahu alayhi wa sallam: ‘Whoever humbles himself for Allaah, Allaah raises his rank.’
No. 2328
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Some Ahadeeth pertaining to Manners, Righteousness & Keeping Good Relations – 08
Taken from Silsilah Ahadeeth As-Saheehah of Shaykh Al-Albaani
Translated by Abbas Abu Yahya
All Parts – Part 01 | Part 02 | Part 03 | Part 04 | Part 05 | Part 06 | Part 07 | Part 08
63- 197- On the authority Dhamarah bin Thaalabah who said that the Messenger of Allaah – sallAllaahu alayhi wa sallam – said: ‘The people will remain upon goodness, as long as they are not jealous of each other.’
No. 3386
64- 198 – On the authority Anas bin Maalik who said that the Messenger of Allaah – sallAllaahu alayhi wa sallam – said: ‘A slave’s Eemaan will not be honest and just until his heart is honest and just and his heart will not be honest and just until his tongue is honest and just. A man will not enter Paradise if his neighbour is not safe from his harm.’
No. 2841
65- 201 – On the authority of Ibn Umar, on the authority of the Prophet – sallAllaahu alayhi wa sallam – who said: ‘It is not correct for a believer to be a person who curses.’
No.2636
66- 202 – On the authority of Anas who said that the Messenger of Allaah – sallAllaahu alayhi wa sallam – met Abu Dharr, and said to him: ‘O Abu Dharr Shall I not inform you of two characteristics which are lighter on your back and heavier on the scales than other than them?’
He answered: ‘Of course O Messenger of Allaah.’
He said: ‘You should have good manners and remain silent for a long time. I swear by He in whose Hand is my soul no-one has acted upon better than the likes of these two characteristics.’
No. 1938
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Some Ahadeeth pertaining to Manners, Righteousness & Keeping Good Relations – 07
Taken from Silsilah Ahadeeth As-Saheehah of Shaykh Al-Albaani
Translated by Abbas Abu Yahya
All Parts – Part 01 | Part 02 | Part 03 | Part 04 | Part 05 | Part 06 | Part 07 | Part 08
54- 184 – On the authority of Abu Huraira who said that the Messenger of Allaah – sallAllaahu alayhi wa sallam – said: ‘A believer is not corrupt, his inner-self does not differ with his outer-self (i.e. what you see is what you get) and he is easy going. An evil person is one who spreads corruption between people and has evil behaviour.’
No. 935
55- On the authority of ‘Aeysha the wife of the Prophet – sallAllaahu alayhi wa sallam – who said that some Ethiopians entered the masjid and were playing. The Prophet – sallAllaahu alayhi wa sallam – said to me ‘O Humayra would you like to see them?’
She said: ‘Yes.’
So he stood by the door and I came and placed my chin on his shoulder, so that my face was touching his cheek. What they said that day was that ‘Abul-Qaasim is good’.
So the Messenger of Allaah – sallAllaahu alayhi wa sallam – said: ‘Have you had enough?’
I said: ‘O Messenger of Allaah, do not be hasty.’
So he stood for me.
Then the Messenger of Allaah – sallAllaahu alayhi wa sallam – said: ‘Have you had enough?’
I said: ‘O Messenger of Allaah, do not be hasty.’
So he stood for me.
She said: ‘It is not that I loved to see them, but I loved that what would reach the women was his status with me and my status with him.’
No. 3277
56- 186- The Prophet – sallAllaahu alayhi wa sallam – said: ‘Evil plots and deception are in the Fire.’
No.1057
57- 189 – On the authority of Abu Huraira –RadhiAllaahu anhu- from the Messenger of Allaah – sallAllaahu alayhi wa sallam – that he said: ‘By Him in Whose Hand is the soul of Muhammad! The Day of Judgement will not be established until obscenity and miserliness appear; when a trustworthy person will be cheated and a cheater will be trusted, when al-Waaool will be destroyed and at-Toohowat will appear.’
They asked: ‘O Messenger of Allaah What is al-Waaol and what is at-Toohawat?’
He said: ‘al-Waaool are the leaders and the noble people and at-Toohowat are those who are under the feet of the people and are disregarded.’
No. 3211
58- 191 On the authority of Abul Darda who said I heard the Messenger of Allaah – sallAllaahu alayhi wa sallam – saying: ‘A father is the middle door to Paradise.’
No.914
59- 192 – On the authority Abu Dharr in a narration ascribed to the Prophet: -sallAllaahu alayhi wa sallam: ‘There is no reward except due to good actions and there is no action except by intention.’
No. 2415
60- 193 – On the authority of ‘Uqbah bin ‘Aamir in a narration ascribed to the Prophet: -sallAllaahu alayhi wa sallam: ‘There is no good in the one who doesn’t receive guests.’
No.2434
61- 194 – On the authority of Abu Huraira who said that the Messenger of Allaah – sallAllaahu alayhi wa sallam – passed by Abdullah bin Ubay bin Salool, while he was in the shade of thick bushes, he said: ‘Indeed Ibn Abu Kabshah (the Prophet) has covered us with dust.’
His son Abdullaah ibn Abdullaah said: ‘I swear by The One Who has been generous to you and revealed the Book to you if you want I will bring his head to you.’
The Prophet – sallAllaahu alayhi wa sallam – said: ‘No, but rather, be good to your father and maintain good companionship with him.’
No. 3223
62- 196 – On the authority al-Qaasim bin Muhammad who said that Abdullaah bin Hanzala claimed that Abdullaah bin Salam passed by in the market who had a bundle of wood. So it was said to him: ‘Has Allaah not enriched you?’
Abdullaah bin Salam answered: Indeed, but I intend to repel pride by doing this. I heard the Messenger of Allaah – sallAllaahu alayhi wa sallam – saying: ‘The one who has a mustard seed of pride in his heart will not enter Paradise.’
No. 3257
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Al-Mutawakkil : One of the names of Prophet Muhammad (Peace be upon him)
Al-Mutawakkil : One Who depends upon Allah
One of the names of Prophet Muhammad (Peace be upon him)
Narrated Ataa ibn Yasar who said: ‘I met Abdullaah ibn ‘Amr ibn al-‘Aas and asked him, “Tell me about the description of Allaah’s Messenger which is mentioned in the Tawrah (i.e. Old Testament).” He replied, “Yes. By Allaah, he is described in the Tawrah with some of the qualities attributed to him in the Qur’aan as follows:
‘O Prophet! We have sent you as a witness (for Allaah’s True Religion), and a giver of glad tidings (to the faithful believers), and a warner (to the unbelievers), and a guardian of the illiterates. You are My slave and My Messenger. I have named you “al-Mutawakkil” (who depends upon Allaah). You are neither discourteous, harsh, nor a noise-maker in the markets, and you do not do evil to those who do evil to you, but you deal with them with forgiveness and kindness. Allaah will not let him (the Prophet) die until he makes straight the crooked people by making them say: “None has the right to be worshipped but Allaah,” with which will be opened blind eyes and deaf ears and enveloped hearts.”
Reported by al-Bukhaaree, no. 1997. [ Related by Bukhaaree in chapter dealing with the tafseer of Surah Fath.]
Source for the above:
Class 46 : of Lessons on Tawhid – Approximately 50 Classes – from Dar-ul-Hadith, Dammaj, Yemen.
These were lessons conducted on the book ‘al-Qawl-ul- Mufeed Fee Adillatit-Tawhid’ [Beneficial Speech in Establishing the Evidences of Tawhid] written by one of the major scholars of the Sunnah in Yemen
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Anger – Dr. Saleh as Saleh [Audio & Transcribed Text]
You can Listen to the lecture Here
The next topic of tonight, insha Allah will be, on the following title, a short talk about a matter which all of us need, and this is to know of anger. We all get angry. And getting angry is just one of our natural instincts. And anger affects everybody, young and old. Muslim or non-Muslim. But the difference lies with the way a Muslim approaches his/her anger: how it should be. Because they are some Muslims who are not abiding by the way to deal with anger, that you can’t really differentiate them from others, from the non-Muslims, or otherwise. We know that whenever someone loses their temper, their anger begins to control them. It orders them and it forbids them, and so one becomes subservient to ones anger without realizing it. This sadly happens very frequently. If we look into our own selves or own lives, and often with disastrous consequences. People have kept off ties because of heated words, exchanged in anger. People have killed each other because of their anger. You can hit someone or kill someone because of your anger. The husband may hit his wife out of anger or the other way around. But there is an urgent need for Muslims to put into practice the teachings of our Prophet Muhammad (salAllahu ‘alayhi wasalam) and learn to control our anger. Anger in itself is not forbidden, we spoke about this earlier. Feeling angry is natural.
The Prophet Muhammad (salAllahu ‘alayhi wasalam) did not forbid anger itself but what has been forbidden is when we act upon the anger unjustly. He also told us what steps to take in order to control this anger. For example, Suleiman ibn Suraad relates, that he was sitting with the Prophet (salAllahu ‘alayhi wasalam) when two people fell out and exchanged hot words. The face of one of them became red, and his veins of his neck became swollen. The Prophet (salAllahu ‘alayhi wasalam) said, “If he could repeat a phrase of which I know, he will get rid of the condition of which he is in. If he said, “a’udubillahii minashaytaani rajeem” (I seek refuge with Allah against Shaytaan, the rejected one) then that which he is experiencing would have gone away from him”. This is reported in Sahih Bukhari and Sahih Muslim. Another time the Prophet (salAllahu ‘alayhi wasalam) said: “when one of you gets angry while standing up, he should sit down. Then the anger will leave him. And if not, then he should lie down.” This is Sahih Hadeeth reported by Abu Dar, in Sunun Abi Dawud.
SubhanAllah, Islam does not leave anything out, from Aqeedah, from creed, to morals and manners. We are told everything. If you sit down when you are angry, it shows that you are in control of your anger. Unlike the other way around. Because when you do this action, you are now making yourself do something opposite to what your rage, anger, and Shaytaan want. I will repeat that, Islam doesn’t leave anything out from creed, to morals and manners. We are told everything. If one sits down when she/he are angry, it shows that she/he are in control. They are in control of their anger and not the other way around. Because when you do this action, you are now making yourself do something opposite to what your rage, anger and Shaytaan want. You are acting according to what Islam teaches you to do, so your anger subsides. Controlling anger is very important. Because when we get angry we know, we are going to say something that we will regret. Something that may ruin our dunya, our life, and or our next life. The Prophet (salAllahu ‘alayhi wasalam) said: A man speaks an evil word not realizing it its importance for which Allah records for him his displeasure till the day he meets him. This is part of a hadith, reported by at-Tirmidhi and others. And it is sahih. It’s correct. In this way anger can destroy faith, which is why you find that once –when– a man came to the Prophet (salAllahu ‘alayhi wasalam) seeking some advice, the Prophet simply said “do not become angry” repeating it several times. What a beautiful piece of advice, undoubtly , so many of our problems would be solved if we just heeded this one piece of advice. On another occasion, the prophet (salAllahu ‘alayhi wasalam) said the strong, isn’t the one who overcomes the people by his strength, but the strong is the one who controls himself, while in anger. And of course we all know that when we fight to control anger, then indeed, you need to be very strong.
‘Abdullah ibn ‘Umar relates that the Prophet (salAllahu ‘alayhi wasalam) said: “no gulp has a greater reward with Allah than the swallowing of rage, which a servant surpasses seeking the Face of Allah.” So when someone has done some wrong to you and you are about to say or do something that neither you or that person will ever forget, and instead of acting upon his anger, if you stop and swallow this, then this so belongs to Allah (subhanahu wa Ta’ala).
These ahadith which I mentioned, should be taken in context. It doesn’t mean that we should never become angry or display our anger. There are certain situations where we should become angry. With tawheed being undermined for instance, or when people are looking down upon the Sunnah of the messenger Muhammad (salAllahu ‘alayhi wasalam) or when Muslims are being killed or treated unjustly. We know that under circumstances, such as these, it is correct to be angry because there are many occasions like these where the Prophet (salAllahu ‘alayhi wasalam) became angry. For example, when he saw pictures of animals hanging in ‘Aishah’s house, as in Sahih Bukhari or when he heard of men who failed to attend the congregational prayer, also in Sahih al Bukhari. All these things caused him to be angry. But his anger was always for the sake of Allah not for any person or injury. And that is why ‘Aishah (radiAllahu Ta’alaa anha) said: (talking about the Messenger (salAllahu ‘alayhi wasalam)) “he never took revenge on his own behalf for anything unless of which Allah has forbidden, has been transgressed, in which case he took revenge for it for Allah’s sake.” When we talk about anger, it is not only the anger we feel when we are in wrong, but also experience anger when we feel that we are in the right. We feel that someone has wronged us and that we must defend ourselves. Here again, we must not let shaytaan ever order us to act on that anger and be unjust making us believe we are correct in doing so.
The Prophet (salAllahu ‘alayhi wasalam) said: “I am a claimant for a house on the outskirts of paradise for one who leaves off arguing, even if he is right, and maybe our act of repressing anger, when in a position to give them to it, will yieldfruitful results.”[Hasan hadith. See ‘Saheeh ul-Jaami us-Sagheer’ (no.1477). ]
Allah says, in Surat Fussilat chapter 41, verse 34, “repel the evil with one which is better, then verily, he between whom, you are in enmity, will become as though you are close friends.”
Therefore, insha Allah, we must try to follow the example of Prophet Muhammad Muhammad (salAllahu ‘alayhi wasalam) to not become angry except for the sake of Allah. The Messenger (salAllahu ‘alayhi wasalam) has left us with numerous ahadith concerning anger and you can find them in chapters of that in books of ahadith. And we must really try to implement this guidance and this is a reminder for myself, wallahi first and for all of us.
Transcribed by – Sister Fatimah bint Mohamed min Canada
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Righteousness comes from Taqwa : Tafseer Ibn Kathir
Tafseer Ibn Kathir – Surah A-Baqarah (2:189)
Allah said:
(It is not Al-Birr (piety, righteousness, etc.) that you enter the houses from the back, but Al-Birr is from Taqwa. So enter houses through their proper doors.)
Al-Bukhari recorded that Al-Bara’ said, “During the time of Jahiliyyah, they used to enter the house from the back upon assuming the Ihram. Thereafter, Allah revealed (the following Ayah):
(It is not Al-Birr (piety, righteousness, etc.) that you enter the houses from the back but Al-Birr is from Taqwa. So enter houses through their proper doors.)
Abu Dawud At-Tayalisi recorded the same Hadith from Al-Bara’ but with the wording; “The Ansar used to enter their houses from the back when returning from a journey. Thereafter, this Ayah (2:189 above) was revealed…”
Al-Hasan said, “When some people during the time of Jahiliyyah would leave home to travel, and then decide not to travel, they would not enter the house from its door. Rather, they would climb over the back wall. Allah the Exalted said:
(It is not Al-Birr (piety, righteousness) that you enter the houses from the back,).”
Allah’s statement:
(…and have Taqwa of Allah that you may be successful.) Have Taqwa of Allah, means to do what He has commanded you and refrain from what He has forbidden for you,
(that you may be successful.) tomorrow when you stand before Him and He thus rewards you perfectly.
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A Concise Legacy : Shaykh ibn Uthaymeen
Shaykh Muhammad Saalih al-Uthaymeen
Source: Al-Istiqaamah Magazine , Issue No.5 – Ramadân 1417H / January 1997
Indeed all praise is for Allaah. We praise Him, we seek His help and we seek forgiveness from Him. And we seek refuge in Allaah from the evils within our own souls and our evil actions. Whomsoever Allaah guide, then none can misguide him; and whomsoever Allaah leaves to stray, then none can guide him aright. Indeed it is Allaah who sent His Messenger Muhammad sallallaahu ‘alayhi wa sallam with the Guidance and the Religion of Truth, and he conveyed this Message, fulfilled his trust, fought Jihaad as it should be fought, and he did not die except that he left his Ummah (nation) upon a clear path, its night is like its day, and no one deviates from it except that he is destroyed. And may Allaah extol and send blessings of peace upon His Messenger Muhammad, and upon his Family, his Companions, and those who follow them in goodness. Then to proceed:
So on this night, Sunday the 27th of Rabee’ul-Awwal 1417H – which corresponds to the 10th of August 1996CE – I am pleased to have this opportunity to say a few words to you. I hope that Allaah would bless them and that He would also bless our brothers in England; who have traveled from various places in order to here these few words on the telephone, for which they will receive – with the help of Allaah – that promise which has been mentioned by the Prophet sallallaahu ‘alayhi wa sallam when he said: “Whosoever treads a path to seek knowledge, then Allaah would make easy for him a path to Paradise.”1 So I ask from my brothers to accept these wasaayah (legacies and sincere advices) which I hope would be of benefit to them:-
THE FIRST LEGACY
So I advise you to have the taqwaa of Allaah – the Mighty and Majestic – both in private and public. And taqwaa means that a person should stand firm upon the obedience of Allaah, doing what Allaah ordered him to do, and abandoning what He prohibited him from, starting with establishing the Salaah (Prayer) in their fixed and stated times, and in congregation, for those who are obliged to do so. Along with the five daily Prayers, you should also pray the rawaatib (stressed and recommended Prayers) which are connected to the five daily Prayers – and they are four rak’ahs before the Dhuhr Prayer and two after it. Two rak’ahs after the Maghrib Prayer. Two rak’ahs after the ‘Ishaa Prayer. And two rak’ahs before the Fajr Prayer. The Prophet sallallaahu ‘alayhi wa sallam said: “There is no Muslim who Prays twelve optional rak’ahs from the non-obligatory Prayer every day, except that Allaah will build for him a house in Paradise.”2 Likewise, you should pay the Zakaah; which is an obligatory amount taken from your wealth and given to the poor and the needy. Allaah – the Most High – said to his Prophet sallallaahu ‘alayhi wa sallam:
“Take charity from their wealth in order to purify them and to sanctify them by it.” [Soorah a-Tawbah 9:103].
The Prophet sallallaahu ‘alayhi wa sallam said to Mu’aadh ibn Jabal, when he was sending him to Yemen: “And inform them that Allaah has obligated upon them to give charity from their wealth, to be taken from the rich and given to the poor.”3
Likewise, one should fast in the month of Ramadaan, because Allaah has prescribed it for this Ummah, and one should make the Hajj (Pilgramage) and the ‘Umrah (Lesser Pilgramage) for whosoever has the ability to do so. These are the pillars of Islaam, after the first pillar which is the Shahaadatain (the two testimonies); to testify that none has the right to be worshipped except Allaah, and to testify that Muhammad is the Messenger of Allaah.
THE SECOND LEGACY
I advise my brothers that they should unify their ranks, and that they should be like a single body seeking to establish the Religion of Allaah, as Allaah – the Most High – said:
“Allaah has prescribed for you the same Religion which He prescribed to Noah, and that which We revealed to the Prophet sallallaahu ‘alayhi wa sallam, and that which We prescribed to Ibraaheem, Moses and Jesus ‘alayhimus-salaam, saying: That you should establish the Religion by doing that which you were commanded with, and that you should not make any divisions in it.” [Soorah ash-Shooraa 42:13].
Thus it becomes very clear that what is required from us – as it was required from the Prophets who were foremost in resolve – is to establish the Religion and not to make any divisions therein. So our Lord – the Mighty and Majestic – ordered us to establish the Religion and not to make any divisions in it. O my brothers! Unite your ranks, and do not differ, since Allaah – the Most High – said:
“And do not dispute with each other, unless you loose courage and your power departs, but be patient. For indeed Allaah is with those who are patient.” [Soorah al-Anfaal 8:46].
Do not label each other as being deviant, nor label each other as being sinners. If you see in any of your brothers that which is objectionable, then go to them and debate with them about this, until your word is unified, and thus cause the Ummah to remain united. None of you should try to slander his brother, since this will cause a great deal of enmity and hatred. Likewise, none of you should declare his Muslim brother to be a disbeliever, innovator or a sinner – since this is not from the nature of a Muslim.
THE THIRD LEGACY
I also advise you – O brothers – to do those actions which will be the cause of love and affection to develop between you. Many people do not truly understand the Religion of Islaam. Indeed many people think that the Religion of Islaam includes certain bad traits – even though Islaam in reality objects to them – because some Muslims portray a false image of Islaam. Rather, the Religion of Islaam is a Religion of truthfulness, righteousness and justice. It is a Religion which calls for reconciling people. It is also a Religion which wages war against all bad actions and characteristics; such as lying, cheating, deception and transgressing upon others. Allaah – the Most High – said:
“Indeed Allaah enjoins upon you justice, kindness and the giving of good to relatives and near ones, and He prohibits you from all shameful and evil deeds, oppression and transgression. He admonishes you, in order that you may take heed and be reminded. And fulfil the Covenant of Allaah when you have made it, and do not break your oaths after you have confirmed them, and indeed you have appointed Allaah as your Guarantor. Indeed Allaah knows all what you do.” [Soorah an-Nahl 16:90-91].
O my brothers, da’wah (calling to Islaam) is to be done by your actions, as you are commanded to do it with your speech However, da’wah through actions will be more effective than da’wah which is merely done with speech. So I say again, that those who practice Islaam in a wrong manner, they will create a false understanding of Islaam in people’s view. Allaah – the Most High – has said about those who invite to what is correct, but do not practice themselves:
“O you who believe! Why do you say that which you do not do. It is most hateful to Allaah that you say that which you do not do.” [Soorah as-Saff 61:2-3].
THE FOURTH LEGACY
I advise you all to safeguard your time and to occupy yourselves in that which is beneficial. You should know that time is more precious than wealth, as Allaah – the Most Blessed, the Most High – said:
“Until when death comes to him, he says: O my Lord! Give me respite so that I may then do righteous actions.” [Soorah al-Baqarah 2:333].
Time is such that when it departs it does not return, whereas wealth, when it departs, then it is possible to replace it. So time is of the utmost importance. This is why I advise you to safeguard your time, and to occupy yourselves in that which benefits. Keep away from qeela wa qaal (gossiping) – that so and so said such and such about this and that person – because the Prophet sallallaahu ‘alayhi wa sallam said in an authentic narration: “Indeed Allaah hates qeela wa qaal (gossip mongering), asking too many questions, and wasting one’s wealth.”4 Unfortunately, many of the youths – after returning to the correct path, and uniting their hearts and unifying their word – have become disunited and fragmented into many factions, and this is due to the whisperings of Shaytaan amongst them and the disuniting of their word. So I advise the brothers to utilise your time in beneficial matters, and to keep away from qeela wa qaal. Indeed, time is like a sword; either you strike it, or it will strike you!
THE FIFTH LEGACY
Call to Allaah with mildness, forebearance, and intending to rectify matters – not with harshness, nor intending to cause divisions. This is because Allaah – the Most Perfect – said to His Prophet sallallaahu ‘alayhi wa sallam:
“Call mankind to the way prescribed by your Lord, with wisdom, and admonish them with the examples and warnings that Allaah has provided in His Book, and argue with them in a way that is better.” [Soorah an-Nahl 16:125].
“By the mercy of Allaah you behaved with gentleness towards them. Had you been severe or harsh-hearted they would have left you and departed. So pass over their faults, and ask Allaah to forgive them, and consult them in the affairs.” [Soorah Aali-‘Imraan 3:159].
Thus, it is obligatory for the Believer to follow the Prophet sallallaahu ‘alayhi wa sallam in this, and to be mild and forebearing in calling to Allaah – the Most Blessed, the Most High – since it is authentically established from the Prophet sallallaahu ‘alayhi wa aalihi wa sallam that he said: “Indeed Allaah is gentle and loves gentleness, and He gives due to gentleness that which He does not give due to harshness.”5
THE SIXTH LEGACY
Striving hard in acquiring knowledge, since that is the reason why you have left your cities and homes, and have left your family and friends. So it is upon you all to strive hard in gaining knowledge, and to study deeply – not merely to take an exam, rather it is for the knowledge itself. So strive hard in seeking knowledge. Finally, I ask Allaah that He enables us to utilise our time in a beneficial way, according to what Allaah – the Most Blessed, the Most High – has made us responsible for.
1. Related by Muslim (no.1888), Abu Hurayrah radiallaahu ‘anhu.
2. Related by Muslim (no.728), from Ummu Habeebah radiallaahu ‘anhaa.
3. Related by al-Bukhaaree (no.7372) and Muslim (no.19).
4. Related by Muslim (no.1715), from Abu Hurayrah radiallaahu ‘anhu.
5. Saheeh: Related by Ibn Maajah (no.3688), from Abu Hurayrah. It was authenticated by al-Albaanee in Saheehul-Jaami’ (no.1771).
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A Cry for Help : Turn to Repentance : Shaykh bin Baaz
Al-Istiqaamah Magazine, Issue No.6 – Dhul-Qa’dah 1417H / March 1997
[Q]: I am a young man, nineteen years of age, and have involved myself in a great deal of sin. Even to the extent that I do not pray most of my Prayers in the mosque, and I have never completely fasted the month of Ramadaan in my entire life. Besides these, I have committed other sins as well. I have vowed to repent many times before, however, after doing so I lapse back into these same sins. The youths of my area are just as bad, as are the friends that I associate with. And Allaah knows that I have transgressed against myself and that whenever I repent, I return back to the same sins. I hope that you may direct me to a path that will bring me closer to my Lord and distance me from these evil actions of mine.
[A]: Allaah – the Might and Majestic – says: “Say O My Slaves who have transgressed against their own souls! Do not despair of Allaah’s mercy. Indeed Allaah forgives all sins, Truly He is Oft-Forgiving, Most Merciful.” [Soorah az-Zumar 39:53]. There is a consensus from the Scholars that this noble aayah (verse) was revealed for the taa’ibeen (those who repent). So whoever sincerely repents from his sins, then Allaah will forgive him all his sins, as occurs in the saving of Allaah – the Most Perfect – : “O you who Believe! Turn to Allaah in sincere repentance. Perhaps your Lord may remove from you your sins and admit you into Paradise beneath which rivers flow.” [Soorah at-Tahreem 66:8]. So in this aayah (verse), Allaah has made the removal of sins and entry into Paradise dependant upon sincere repentance.
And sincere repentance is conditional upon: [i] abandoning the sin and keeping away from it, [ii] having regret and remorse for committing the sin, [iii] truly intending not to commit the sin again, [iv] remembering the greatness of Allaah and hoping for His reward, whilst fearing His punishment. Another condition for sincere repentance is that if due to transgression, the wealth or property of someone has been stolen or usurped, then it must be returned or forgiveness must be sought from the one whose wealth, blood or honour has been taken. However, if the honour of a person has been violated and the situation is such that it is not possible to seek that persons forgiveness, then plenty of du’aa (supplication) should be made for his welfare and he should be spoken good of in those places where he had previously been backbitten, since good deeds wipe away bad ones. Allaah – the Most Perfect – said: “Turn you all in repentance to Allaah, O Believers, in order that you may be successful.” [Soorah an-Noor 24:31]. So in this aayah (verse) Allaah the Mighty and Majestic – linked success with tawbah (repentance) and points to the fact that the repentant person will reach success and happiness, and if such a person were to follow up this repentance with eemaan (faith) and doing righteous actions, then Allaah would efface his evil actions and change them to good actions, as Allaah the Most Perfect – said after mentioning the sins of Shirk (directing worship that is due only for Allaah to other than Allaah), taking a life without just cause and fornication and adultery-: “And whoever does this, will receive the punishment, The punishment will be doubled for him on the Day of Judgement and he will live therein in disgrace. Except for those who repent, have eemaan (faith) and do righteous actions. For them Allaah will change their evil deeds into good ones, and Allaah is Oft-Forgiving, Most Merciful.” [Soorah al-Furqaan 25:68-70]
And from the causes of tawbah (repentance) are humility and submissiveness to Allaah – the Most Perfect – and asking Allaah for guidance and ability, and that acceptance of one’s repentance is considered as a Favour from Allaah, as Allaah – the Most Perfect – said: ‘‘Call upon Me and I will respond to your supplication.” [Soorah Ghaafir 40:60] And He – the Mighty and Majestic – said: “And when My servant asks you concerning Me, say to them that I am indeed near, And I respond to the supplication of the one who supplicates to Me.” [Soorah al-Baqarah 2:186]. Also, from the causes of tawbah is choosing good companionship and friendship and following them in righteous conduct, whilst staying clear of bad companionship. It is authentically related from Allaah’s Messenger sallaallaahu ‘alayhi wa sallam that he said: “A person is upon the way of life of his friend, so let one of you look to whom he keeps as a friend.”2
And the Prophet sallaallaahu ‘alayhi wa sallam also said: “The example of a good companion and a bad companion is like that of a seller of musk, and the one who blows the blacksmith’s bellows. As for the seller of musk, then either he will grant you some, or at the very least you enjoy a pleasant smell from him. As for the one who blows the blacksmith’s bellows, then either he will burn your clothes or you will get an offensive smell from him.”3
1. Al-Fataawaa (1/251-253)
2. Hasan: Related by Abu Dawood (no.4812) and others, from Abu Hurayrah radiallaahu ‘anhu. Imaam an-Nawawee authenticated it in Riyaadus-Saaliheen (no.174).
3. Related by al-Bukhaaree (4/323) and Muslim (no.2628), from Abu Moosaa al-Asharee radiallaahu ‘anhu.
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The Disease Of Envy : Imam Ibn Taymiyyah
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Excerpted and Adapted From the Book “Diseases of the Hearts and Their Cures” This introduction is intended to briefly describe envy as a disease of the heart, preceding the text below it by Ibn Taymiyyah.
Al-Mubarrad recited the following lines: The eye of the envier always sees scandal, He meets you cheerfully, with a smiling face, The envier’s enmity comes without provocation, The following is excerpted and adapted from Ibn Taymiyyah’s “Diseases of the Hearts and Their Cures” [©1998 Al-Hidaayah] Strictly speaking, envy (hasad) is hatred and disliking the good condition of the envied one. This is of two types: 1) The blameworthy type of envy is unrestricted dislike of the blessings bestowed upon the envied. This is the type of jealousy that incurs blame, so when one hates something he is then hurt and grieved by the existence of what he hates, and this becomes a sickness in his heart such that he takes pleasure in the removal of the blessings from the envied even if this does not result in any benefit to him except the single benefit of having the pain that was in his soul removed. But this pain is not removed except as a result of his continuously watching the envied so that the jealous person finds relief when the blessing is removed, but then it becomes more severe as is the case of the one who is sick, for it is possible that this blessing, or one similar to it, returns to the envied. This is why the second group said: ‘It is a desire to have the blessings removed,’ for indeed the one who dislikes the blessings bestowed upon other than him desires them to see removed. 2) That he dislikes the superiority of that person over him, and he desires to be like him or better, so this is jealousy and has been called ghubta, and the Prophet, sallallahu `alaihi wa sallam, called it hasad in the hadeeth reported by both al-Bukhari and Muslim from the hadeeth of ibn Mas`ood and ibn `Umar, radiyallahu `anhumaa, that he, sallallahu `alaihi wa sallam, said, “There is no envy except in two cases: a person to whom Allah has granted wisdom, and he rules by this and teaches it to the people, and a person to whom Allah has granted wealth and property along with this the power to spend it in the cause of Truth.” This being the wording of Ibn Mas`ood. The wording of Ibn `Umar is, “A person to whom Allah has given the Qur’an and he recites it night and day, and a person to whom Allah has granted wealth and property from which he gives in charity night and day.” …So the Prophet, sallallahu `alaihi wa sallam, forbade hasad, with the exception of two cases which are referred to as al-ghubta, meaning that a person love the condition of someone else and dislikes that this person be superior in this way (without his wishing that it be removed from that person). So if it is asked: ‘Then why is this (ghubta) called envy when he loves only that Allah bestow these blessings upon him?’ It is said, ‘The starting point of this love is his looking towards the favors Allah has bestowed upon someone else and his disliking that this person be favored over him. So if this other person were not present then he would not have desired these blessings. So because the starting point of this love is this dislike that someone else be made superior to him, then this is called envy due to the love following the dislike. As for desiring that Allah bestows favors upon him without consideration of people’s material conditions then this is not envy at all.’ This is why the generality of mankind have been tried with this second type of envy that has also been called al-munaafasah (competition) because two people compete in a single desired matter, both of them trying to attain the same good. The reason for their trying to attain it is that one of them dislikes that the other be blessed with this matter over him just as any one of two competitors dislikes that the other beat him. Competition is not considered blameworthy in general, rather it is considered to be praiseworthy when competing for righteousness. The Exalted said, “Indeed the pious will be in delight. On thrones, looking on. You will recognize in their faces the brightness of delight. They will be given to drink pure sealed wine. The last thereof (that wine) will be the smell of Musk, and for this let those compete who want to compete.” [Al-Mutaffifeen (83):22-26] So one is commanded to compete for these delights and not compete for the delight of this fleeting world. …The souls do not envy the one who is in severe hardship and this is why the Prophet, sallallahu `alaihi wa sallam, did not mention it even though the mujaahid, fighting in the Way of Allah, is superior to the one who is spending wealth…. Similarly, the Prophet, sallallahu `alaihi wa sallam, did not mention the one who prays, fasts and performs the pilgrimage, because there is no tangible benefit attained from the people for these actions by which the person can be exalted or disgraced, as can be attained in teaching and spending. Fundamentally, envy occurs when someone else attains power and authority; otherwise the one who is performing these actions is not normally envied, even if this person be blessed with far more food, drink and wives than others, as opposed to these two blessings of power and authority, for they cause a great deal of envy. .. Allah praised the Ansaar with His saying, “And they have no jealously in their breasts for that which they have been given (the muhaajiroon), and give them preference over themselves even though they were in need of that.” [Al-Hashr (59):9] As for the jealousy that is totally blameworthy then Allah has said with regards to the Jews, “Many of the People of the Book wish that if they could turn you away as disbelievers after you have believed, out of envy from their own selves even after the truth has become clear to them.” [Al-Baqarah (2):109] ‘They wish’ meaning that they hope to make you aspostisise from your religion out of jealousy. So jealousy was the deciding factor behind their wish even after the Truth had been made clear to them. This because when they saw you attain what you attained of blessings – in fact they saw you attain that which they themselves had never attained – they became jealous of you. Similarly this is mentioned in another verse, “Or do they envy men for what Allah has given them of His bounty? Then We have already given the family of Abraham the Book of Wisdom, and conferred upon them a great kingdom. Of them were (some) who believed in him (Muhammad) and of them were some who averted their faces from him and enough is Hell for burning (them)…” [An-Nisaa’ (4): 54-55] “Say: I seek refuge with the Lord of the Daybreak. From the evil of what He has created. And from the evil of the darkening (night) as it comes with its darkness. And from the evil of the witchcrafts when they blow in the knots. And from the evil of the envier when he envies.” [Al-Falaq (113):1-5] …So the one who is jealous, hating the favours bestowed by Allah upon someone else is an oppressor, going beyond bounds due to this. As for the one who dislikes that someone else be blessed and wishes to be blessed in the same way, then this is forbidden for him except in that which will bring him closer to Allah. So if he were to wish for something that has been given to someone else which would help bring him closer to Allah then there is no problem in this. However, his wishing for it in his heart, without looking to the condition of someone else is better and more excellent. Then if this person were to act, dictated by this jealousy, he would be an oppressor going beyond bounds, deserving of punishment unless he repents… Jealousy is one of the sicknesses of the soul, and it is an illness that afflicts the generality of mankind and only a few are secure from it. This is why it is said, “The body is never free from jealousy, but debasement brings it out, and nobility hides it.” It was said to Al-Hasan Al-Basree, “Can a believer be envied?” He replied, “What has made you forget Yoosuf and his brothers, have you no father? But you should keep (this envy should it occur) blinded in your heart, for you cannot be harmed by that which you did not act upon in speech or action.” So the one who finds that he harbours jealousy in his soul towards someone else, then it is upon him to treat it with patience and taqwaa of Allah, and dislike it being in his soul… As for the one who actually takes a stance against the envied, either with words or actions then he will be punished for this, and the one who fears Allah and is patient and does not become one of the oppressors – Allah will benefit him for his taqwa. …In the hadeeth there occurs, “There are three sins from which no one can be saved: jealousy, suspicion and omens. Shall I tell you of what will remove you from this: When you envy do not hate, when you are suspicious then do not actualise your suspicions, and when you see omens then ignore them.” Reported by Ibn Abi Ad-Dunya from the hadeeth of Abu Hurayrah. In the Sunan from the Prophet, sallallahu `alaihi wa sallam, “You have been afflicted with the illness of the nations that came before you – jealousy and hatred. They are the shearers, I do not mean the shearers of the hair, rather they are the shearers of the religion.” [At-Tirmidhi, at-Tabaranee and al-Hakim who said it was saheeh]. So he called jealousy an illness just as he called miserliness an illness in his saying, “And what illness is worse than miserliness.” [Ahmad, Hakim and others, saheeh] …In the first hadeeth jealousy was mentioned along with hatred. This is because the envier, first of all dislikes the bounty bestowed by Allah upon the one who is envied, and then begins hating this person. This is because the hatred of the thing being bestowed leads to hatred of the one upon whom it is bestowed, for when the blessings of Allah are bestowed upon an individual, he would love that they go away, and they would not go away except by the one who is envied going away, therefore he hates him and loves that he not be there. Jealousy necessarily leads to desire and hatred just as Allah informed us of those that came before us that they differed, “After there came to them knowledge out of mutual hatred and desire.” [Aal `Imraan (3):19] … “Do not envy one another, do note hate each other, do not oppose each other…” [Al-Bukhari and Muslim] “By the One in Whose Hands is my soul, none of you believes until he loves for his brother what he loves for himself.” [Al-Bukhari and Muslim] … Greed is a sickness as is miserliness, and jealousy is worse than miserliness, as occurs in the hadeeth, “Jealousy eats away at good deeds, just as fire eats away at firewood.” [Sunan Ibn Majah] This is because the miser only stops himself from having good but the envier dislikes the favours of Allah bestowed upon His servants.
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The Remedy for Whispering (of Shaytan) : Shaikh Ibn Baz
From Fatawah Islamiyyah Vol. 1 and 2
Published by Darussalaam
The Remedy for Whispering (of Shaytan) in the Prayer
When I begin to pray, I am afflicted by a kind of whispering and thoughts, and sometimes I do not know what I have recited, not how many Raka’ahs I have prayed. Please advice me.
It is prescribed for the worshiper, man or woman, to approach the prayer with humility towards Allah and to call to mind that he stands before his Lord, so that Shaytan will stay away from him and the whispering will be reduced, in implementation of Allah’s Words: “Successful indeed are the believers. Those who offers their prayers with all solemnity and full submission.” [Soorah Muminoon (23): 1-2]
If the whispering become frequent, it is prescribed to seek refuge with Allah, from Shaytan, as the Prophet (sallallahu alaihi wa-sallam) ordered Uthman Ibn Abi al-As when he informed him (sallallahu alaihi wa-sallam) that Shaytan had confused his prayers. And when the worshiper becomes confused as to the number of Raka’ahs he has prayed, he should assume the minimum, base his estimation upon what he is sure of, and then complete his prayer. Afterwards, he performs two prostration of forgetfulness before making the Tasleem, based upon the narration of Abu Said (radhi allahu anhu) from the Prophet (sallallahu alaihi wa-sallam) in which he said: “If any of you is in doubt regarding his prayer, and he does not know how much he has prayed, three or four (Raka’ahs) then let him cast aside doubt and base his estimation upon what he is sure of. Then prostrate twice before making the Tasleem; if he has prayed five, his prayer will be an intercessor for him, and if he has completed the prayer correctly, it will be a humiliation for Shaytan.” [Saheeh Muslim (571)], And Allah is the Grantor of success.
Shaikh Ibn Baz (rahimahullah)
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Fleeing from Fitnah : Shaykh Muhammad al-Hamood
Taken from Al-Furqaan Magazine (no.61/pp.44-46)
Source: Al-Istiqaamah, Issue No.5
“All praise is for Allaah who, in every age and intervals between the Prophets, raises up a group from the People of Knowledge, who call the misguided to guidance and patiently bearing ill-treatment and harm. With the Book of Allaah they give life to the dead, and by Allaah’s Light they sight to the blind. How many a person killed by Iblees have they revived. How many people astray and wondering have they guided. How beautiful their effect has been upon the people, and how vile people have been towards them. They expel from the Book of Allaah the alterations of those going beyond bounds, the false claims of the liars and the false interpretations of the ignorant-ones – those who uphold the banner of innovation and who unleash fitnah (trial and discord), who differ about the Book oppose the Book and agree to oppose the Book. Those who speak about Allaah and His Book without knowledge, and who argue about what is ambiguous in the Book, and deceive the ignorant with such ambiguities. So we seek refuge in Allaah from the fitnahs (trials and discord) of the misguided-ones.”2 And I bear witness that none has the right to be worshipped except Allaah, alone, having no partner and that Muhammad sallaahu ‘alayhi wa sallam is His trustworthy Slave and Messenger. And may Allaah extol and send His blessings of peace upon him, his family and his companions.
To proceed:
FORBIDDANCE OF BEING HASTY AND IMPATIENT
From the very nature of fitnah (trial and discord) is that matters become confused, mistakes increase, and minds and intellects begin to swerve. Protection and safety from this – in such times – lies in the Jamaa’ah; at the head of which are the scholars. So it is obligatory upon the people – those leading and those being led – to take hold of the sayings of the Scholars and to act upon them. Since the general masses being pre-occupied with issues of fitnah, wherein they begin to express their own opinions, only leads to an increase in the fitnah and further splits the Ummah. So the umoorul-‘aammah (affairs pertaining to public benefit and welfare) – from the matters related to peace, security and fear – should be referred back to those who possess sounds knowledge and understanding, as Allaah – the Most High – has said:
“When there comes to them some matter related to public welfare of security or fear, they make it known amongst the people. If they had referred it back to the Messenger sallallaahu ‘alayhi wa sallam, or to those in authority amongst them, then the proper people would have investigated and evaluated the matter from them. Were it not for the Grace and Mercy of Allaah upon you, you would have indeed followed Shaytaan – except for a few of you.” [Soorah an-Nisaa 4:83].
Imaam as-Sa’dee (d.1376H) – rahimahullaah – said:
“This is the disciplinary admonition from Allaah to His Servants with regards to their unbefitting action. And that it is a must for them, that when there comes to them some news concerning important issues – such as issues connected to public welfare and safety of the Believers, or those that are related to breach of security, or fear of a calamity befalling them – that they should first verify such news and not be hasty in spreading it. Rather, they should refer such issues back to the Messenger sallaahu ‘alayhi wa sallam, and to the people in authority; those who possess knowledge, understanding, sound advice, intellect, maturity and composure; those who understand the affairs and have knowledge of the associated benefits and harms. If they see that in broadcasting it there is a benefit and a cause of happiness for the Believers, and a means of protection from their enemies, then they should do so. This is why Allaah said: “Then the proper people would have investigated and evaluated the matter from them.” Meaning: That they would evaluate it with their sound understanding and their firm and correct knowledge. So in this is an evidence for an important principle which is: If there arises a need to investigate a particular issue, then it is obligatory that it is left to those who are qualified for it, and no one should precede them in this – and this is close to what is correct, and safer from error. And in this is also a prohibition of being hasty and impatient in spreading the news as soon as they hear it. Likewise there is a command to reflect and consider before speaking, so he looks into it to see if there is a benefit in doing so, if so he embarks upon it, and if not, he abstains from it.”3
THE SCHOLARS AND THE AFFAIRS OF THE UMMAH
In the issues of fitnah and other detailed issues, and issues connected to matters of public welfare of the Ummah – such as affairs related to siyaasatush-shar’iyyah (politics of the Sharee’ah), and the wide-spread evils, and their like – people are in need of having sound knowledge and understanding of the maslahah and mafsadah (related benefits and harms). Since these issues, most of the time, are the cause for fitnahs to occur, and they are not like the issues related to purification, Prayer, Hajj and their like; which it is possible for a young student of knowledge – or in some cases, even the layman – to speak about, and to prefer one saying over another. And this is because: “Understanding the objectives and goals of the Sharee’ah (Islaamic Law) is not possible, except by thoroughly studying the texts and studying the detailed workings of the Sharee’ah. Since fiqhul-maqaasid (the science of understanding the objectives and goals of the Sharee’ah) is indeed a great and mighty science which cannot be gained by just anyone. Rather, it can only be gained by one who has reached a high level of knowledge, has examined the state of affairs and is well acquainted with them, and who has looked into the various possible outcomes that may occur. And weighing between the benefits and harms is dependant upon understanding the Sharee’ah and its objectives, and having understanding of the state of affairs, and the various degrees of benefits and harms. So none of this is possible, except for the Scholars.”4
Imaam an-Nawawee (d.676H) – rahimahullaah – said:
“The one ordering the good or forbidding the evil must be knowledgeable about what is being ordered or prohibited. And the level of knowledge required for this will vary in accordance with what is being ordered or prohibited. This, if it is an issue concerning clear-cut obligations and well known prohibitions – such as Prayer, Fasting, fornication or drinking intoxicants – then every Muslim is a scholar with regards to such issues. However, if the issue involves detailed matters, or matters connected to ijtihaad (the Science of extracting rulings from the Revelation), then the general body of Muslims cannot enter into it, nor is it for them to order or prohibit. Rather, this is only for the Scholars.“5
And the subjects that we have mentioned (i.e. that which is related to affairs of public benefit and interest of the Ummah; such as matters connected to Sharee’ah politics, weighing the affairs, correcting the widespread evil, takfeer (declaring Muslims to be unbelievers) and rebelling against the rulers) are from the most important subjects which have touched the Islaamic awakening in these days, and about which there is plenty of discussion, controversy and argumentation between those Muslim youths who are form in clinging to the Religion and who earnestly desire good. So these subjects are of an extremely important nature, and likewise, deviating from the correct path with regards to them is extremely dangerous!
Due to this, I wanted to gather some of the statements from our noble contemporary scholars on this subject – may Allaah protect them and look after them, and continue making them of benefit to the Ummah for the remainder of their time – those who are the Scholars of the Religion and the inheritors of the Prophets, those who concentrated on understanding the formulating principles regarding the halaal (lawful) and the haraam (prohibited). Shaykh ul-Islaam Ibn Taymiyyah (d.728H) – rahimahullaah – said: “And whosoever from this Ummah, is known for having truthfulness, whereby he has been praised and commended by the majority of the various groups of people from this Ummah, then those are the leaders of guidance and the beacons in the darkness.”6
So they are the Rabbaanee Scholars;7 those who teach the people the Book and the wisdom, and who cultivate the people upon it. And they are the people of deep understanding and wisdom, whom Allaah commanded us to ask, by His saying:
“Ask the People of Knowledge if you do not know.” [Soorah al-Anbiyaa 21:30]
So returning to them, being around them, and asking them, is the way out from the fitnahs – as we have previously explained – especially when there are a great number of differences and a great number of people differing, and many differing paths ahead of the traveller.
CLINGING TO THE JAMAA’AH
The Scholars are the leaders of the Jamaa’ah that we have been commanded to cling to; and which we have been warned against separating from – as occurs in the hadeeth of ‘Abdullaah ibn Mas’ood radiallaahu ‘anhu who related that Allaah’s Messenger sallallaahu ‘alayhi wa sallam said: “The blood of a Muslim who testifies that none has the right to be worshipped, except Allaah; and that I am the Messenger of Allaah, is not lawful, except in one of three cases: the one who commits adultery, a life for a life, or the one who abandons his Religion and splits from the Jamaa’ah.”8
‘Umar ibn al-Khattab radiallaahu ‘anhu relates that Allaah’s Messenger sallallaahu ‘alayhi wa sallam said: “Cling to the Jamaa’ah and beware of splitting! For indeed Shaytaan is with the individual person but is further away from the two people. And whosoever desires the centre of Paradise, then let him cling to the Jamaa’ah. And whosoever is pleased by his good deeds and saddened by his bad deeds, then he is a Believer.”9
Thus, whosoever clings to the Jamaa’ah – not separating from it – will be the successful one. But whosoever splits from the Jamaa’ah and is amazed with his own opinion and knowledge, and the large number who follow him – then he is one who is destroyed.
Imaam Abu Bakr al-Aajurree (d.360H), after recording various Aayat (verses) and ahadeeth that order clinging to the Jamaa’ah, then said: “The sign for whosoever Allaah – the Mighty and Majestic – intends goodness for, is that he traverses this path: Clinging to the Book of Allaah the Mighty and Majestic, to the Sunnah of Allaah’s Messenger sallallaahu ‘alayhi wa sallam, and to the path of his Companions radiallaahu ‘anhum; and all those who followed them in correctness and goodness, may Allaah have mercy upon them all; and also to what the Scholars of the Muslims were upon in the various lands – such as al-Awzaa’ee (d.157H), Sufyan ath-Thawree (d.164H), Maalik ibn Anas (d.179H), ash-Shafi’ee (d.204H), Ahmad ibn Hanbal (d.241H), al-Qaasim ibn Salaam (d.235H), and all those who were upon a path similar to theirs, avoiding taking any path which those scholars did not take.”10
1. Taken from Al-Furqaan Magazine (no.61/pp.44-46)
2. Ar-Radd ‘alal-Jahmiyyah waz-Zanaadiqah (p.2) of Imaam Ahmad ibn Hanbal
3. Tayseerul-Kareemur-Rahmaan (2/54-55). Refer also to Qawaa’id fee Ta’aamul ma’il-‘Ulemaa (p.121).
4. Qawaa’id fee Ta’aamul ma’il-‘Ulemaa (p.119) of Shaykh ‘Abdur-Rahmaan al-Luwayhiq.
5. Sharh Saheeh Muslim (2/23).
6. Majmoo’ul-Fataawaa (11/43).
7. The Rabaanee Scholar is the one possessing deep knowledge and who acts according to his knowledge and teaches it to others in accordance with their level. Refer to Fathul-Baaree (1/214) of Al-Haafidh Ibn Hajr.
8. Related by al-Bukhaaree (9/6) and Muslim (3/1302).
9. Saheeh: Related by Ahmad (1/18) and at-Tirmidhee (no.2254). It was authenticated by al-Albaanee in Dhilaalul-Jannah (no.87).
10. Ash-Sharee’ah (no.14) of Imaam al-Aajurree.
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Forgiveness: The Mark of a Muslim : Ibn Taymiyyah
By: Shaykul Islam Ibn Taymiyyah – Majmoo’ Fataawaa (28/50-57)
Source: Al-Istiqaamah
Issue No.6 – Dhul-Qa’dah 1417H / March 1997
In the Name of Allaah, the Most Merciful, the Bestower of Mercy. Indeed Allaah – to whom belongs all praise – has bestowed upon me immense grace, great favours and generous blessings which necessitates immense gratitude, being firm upon obedience to Him, and becoming accustomed to having beautiful patience in that which He ordered. Indeed, a servant is ordered to have sabr (patience) in times of ease more so than in times of hardship. Allaah – the Most High – said:
“But if we let man taste the good favours after poverty and harm has touched him, he is sure to boastfully say: Harm has departed from me. Indeed he is exultant, boastful and ungrateful to Allaah, Except those who show patience and do deeds of righteousness and obedience to Allaah, for them will be forgiveness and a great reward.” [Soorah Hood 11:10-11].
And you all know that Allaah – the Most Perfect – has blessed this affair 2 with such blessings which contain the means to aid His Religion, raise high His Word, aid His Army, and grant honour to His Awliyaa (pious and righteous servants). It is also the cause for strengthening Ahlus-Sunnah wal-Jamaa’ah and causing humiliation to the people of innovations and sectarianism. Likewise, it is also the cause for affirming that which has been affirmed by yourselves from the Sunnah (regarding the truth of this matter), and a cause for increasing this by opening up the avenues of guidance, victory and proofs: such that the truth becomes known to the people, who none but Allaah can enumerate. It is also a cause for the masses to begin to accept the way of the Sunnah and the Jamaa’ah; as well as countless other favours. All of this must therefore be accompanied by immense gratitude to Allaah, as well as having patience – even ii this patience is in times of ease.
And you all know that from the great principles which sum up the Religion is: Uniting the hearts, unifying the word, and reconcilination between each other, as Allaah – the Most High – said:
“So fear and obey Allaah, and reconcile the matters of differences between yourselves.” [Soorah al-Anfaal 8:10].
“And hold fast altogether to the rope of Allaah and do not split-up.” [Soorah Aal-‘lmraan 3:103].
“And do not be like those who split-up and differed after the clear proofs came to them. For those there will be a severe punishment.” [Soorah Aal-‘lmraan 3:105].
And other examples like this from the texts (of Revelation), which order us with the Jamaa’ah (unity upon the way of the Companions) and coming together, and prohibit splitting and differing. And the people who most exemplify this principle are Ahlul-Jamaa’ah (the people of the Jamaa’ah); just as the people who most exemplify leaving it are the people of sectarianism.
And that which sums up the Sunnah is: Obedience to the Messenger. This is why the Prophet sallallaahu ‘alayhi wa sallam said: “Indeed Allaah is pleased with three things: That you worship Allaah alone without associating any partner along with Him; that you holdfast all together to the Rope of Allaah and not to become split-up; and that you give sincere advice to whomsoever Allaah put in charge of your affairs.“3
And in the Sunan collections from the hadeeth of Zayd ibn Thaabit and Ibn Mas’ood – who were both great fuqahaa (Scholars of deep understanding) – who relate that the Prophet sallallaahu ‘alayhi wa sallam said: “May Allaah enliven whosoever hears my words, memorises them and then conveys them to others. Many a carrier of knowledge does not understand it, and many a carrier of knowledge conveys it to one who has better understanding. There are three things which the heart of a Believer has no malice about: Sincerity for Allaah in one’s action; sincere advice to those in authority and clinging to the Jamaa’ah.”4
And his saying: “has no malice” means not having any contempt for them. So the heart of a Muslim does not hate these characteristics. On the contrary, it loves them and is pleased with them.
So the first thing which I shall begin with regarding this principle is what is connected to myself. So you all know – may Allaah be pleased with you all – that I do not desire any harm at all – inwardly or outwardly – for anyone from the general masses of the Muslims, let alone our colleagues and companions. Nor do I harbour any ill-feeling towards anyone of them, nor do I blame them for anything at all. Rather, to me they are deserving of nobility, love, honour and respect, over and over – each in accordance with their level. And a person cannot be except (one of three types): Someone who sincerely strives to ascertain the truth; and is correct, or one who sincerely strives to ascertain the truth; but errs, or a sinful person. As for the first, then he is rewarded and thanked. The second is rewarded for his ijtihaad (striving to ascertain the truth), and is forgiven and excused for his error. As for the third, then may Allaah forgive us, and him, and all the Believers.
So we should not try to dwell upon the words of those who opposed this fundamental; by saying that so and so is deficient, or so and so did not act, or so and so was the cause of harm to the Shaykh, or was the reason why all this occurred, or so and so used to speak about the plots of so and so; and other such similar statements which contain criticism of some of our colleagues and brothers. For indeed do not allow them to harm the brothers and colleagues in this manner, and there is no might, nor any power except with Allaah.5
Rather, the likes of this criticism actually returns to the one who said it in the first place, unless he has good deeds by which Allaah will forgive him – if He wills – and indeed Allaah does forgive that which has preceded. And you also all know about the harsh treatment that was given to some of the brothers in Damascus, and that which occurs even now in Egypt. This – in reality – is not due to a deficiency or shortcoming in the brothers, nor has it occurred because we have changed our views and hate them. Rather, such people, after receiving such harsh treatment increase in the status, love and respect that we have for them. For indeed the likes of these trials are beneficial to the Believers, because Allaah corrects and improves them due to it. Since the Believer to another Believer is like each of a pair of hands, each washes the other. However, it sometimes happens that dirt cannot be removed except with a certain amount of roughness, but that brings about cleanliness and softness, for which that roughness is praised …
You (also) all know that much of what has occurred in this matter were lies, false accusations, false suspicions, and the following of false desires, the likes of which cannot be described. So all those lies and false accusations that were directed against me, are actually a source of goodness and blessing for me. Allaah – the Most High – said:
“Indeed those who brought forward the lie are a small group amongst you. However, do not think that it is an evil for you. rather, it is good for you. And every person amongst them will be paid the sin of what they earned. And as for the one who took on the leading role in this, his will be a severe punishment.” [Soorah an-Noor 24:11].
So through such trials, Allaah manifests the light of truth and its clear proofs, which repel the falsehood and lies. So I do not desire to take revenge upon any of those who lied against me, or oppressed me, or showed enmity and hatred towards me. For indeed I forgive every Muslim, and I love only the good for them, and I desire for every Muslim the good that I desire for myself As for those who lied and did wrong, then I have excused and forgiven them. However, whatever is connected to violating the Rights of Allaah in this affair, then they should seek tawbah (repentance). So if they turn to Allaah in repentance, then Allaah will turn to them in forgiveness, otherwise the Judgement of Allaah will apply to them. So if a person were to be thanked for his evil actions, then I thank all those who were the cause for this (trial) to happen to me – for it entails all the good of this world and the Hereafter. However, Allaah is thanked for His good blessings and favours by which no affair happens to a Believer, except that there is good for him in it. And the people of good intentions are thanked for their intentions, and the people of good actions are thanked for their actions. And as for those who did evil – then we ask Allaah that He turns to them in forgiveness. And you all know that this is from my nature and character.
Likewise, you all know that Abu Bakr as-Siddeeq radiallaahu ‘anhu, concerning the matter of al-lfq (the Lie against ‘Aaishah, his daughter, and wife of the Prophet sallallaahu ‘alayhi wa sallam), about which Allaah revealed some Verses of the Qur’aan, so he swore that he would not give any more charity to Mistaah ibn Athaathah; because Mistaah was one of those who participated in the Lie. So Allaah revealed:
“And let not those amongst you who have been blessed with grace and wealth swear not to give any help or support to their relatives, or to the poor and needy, or to those who migrated in the path of Allaah. Rather, let them pardon and be forgiving. Do you not love that Allaah should forgive you? And Allaah is Oft-Forgiving, Most Merciful.” [Soorah an-Noor 24:22].
So when this Verse was revealed, Abu Bakr radiallaahu ‘anhu said: “Rather, by Allaah! I love that Allaah should forgive me.” So he continued to give to Mistaah the aid and charity that he used to give before.6 So with forgiveness and kind treatment towards one another, and doing Jihaad (fighting and striving) in Allaah’s Path, then it is a must that:
“Allaah will bring a people whom He will love, and they will love Him; soft, humble and gentle with the Believers, stern towards the unbelievers, fighting in the path of Allaah, and never afraid of the blame of the blamers. That is the Grace of Allaah which He bestows upon whosoever He Wills. And Allaah suffices for the needs of His creation, the All-Knower. Indeed your Walee (protector and guardian) is Allaah, His Messenger, and the Believers; those who offer the Prayer correctly, and give Zakaah, and who bow down in obedience to Allaah. And whosoever takes Allaah, and His Messenger, and the Believers as protectors and guardians, then it is the party of Allaah who will be victorious.” [Soorah al-Maa’idah 5:53-55].
Was-salaamu ‘alaykum wa rahmatullaahi wa barakaatuhu.
1. Majmoo’ Fataawaa (28/50-57), slightly abridged.
2. The affair being referred to is the first of Ibn Taymiyyah’s unjust imprisonment – a period of one and a half years, in the year 705H – which occurred due to some lies and false accusations against him.
3. Related by Muslim (3/1340) and Ahmad (2/367).
4. Saheeh: Related by Ahmad (4/80) and Ibn Maajah (no.230). It was authenticated by al-Albaanee in as-Saheehah (no.404).
5. This is in reference to some of their colleagues and brothers in Damascus, who weakened during this ordeal, and did not remain firm upon the correct methodology. So Ibn Taymiyyah is prohibiting any of his students and collegues from harming them in any way, and makes an excuse for them, and explains that he bears no ill-feeling or hatred in his heart towards any of them. Rather, he makes it clear that he has respect for them, and loves them for the sake of Allaah.
6. Related by al-Bukhaaree (no.4757)
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Gratitude: One of the Greatest Blessings : Ibn Rajab Al-Hanbali
Transcribed from: The Journey to Allah | Ibn Rajab Al-Hanbali
As regards one whose deeds are great and many, he must busy himself with showing gratitude for them, for the accord to show gratitude is one of the greatest blessings Allah bestows upon His servant. It is obligatory upon him to meet these deeds with gratitude and realize his deficiency in displaying due gratitude.
Wahd ibn al-Ward, when asked about the reward of a particular deed said, “Ask not about its reward, but ask about the gratitude due upon one who was guided to it.”1
Abu Sulayman would say, “How can an intelligent person be amazed with his deeds? Deeds are one of Allah’s blessings, as such it is upon him to show gratitude and to show humility. It is only the Qadariyyah who are amazed at their deeds!”2 ie. those who do not believe that the actions of the servant are created by Allah, Mighty and Magnificent.
How excellent is the saying of Abu Bakr al-Nahshali on the day that Dawud al-Ta’I died. After his burial, ibn al-Sammak3 stood and praised him for his good deeds and wept causing all present to weep as well and testify to the truth of what he said … Abu Bakr al-Nahshali stood and said, “O Allah, forgive him and show mercy to him and leave him not to his deeds!”4
Abu Dawud records on the authority of Zayd ibn Thabit (radiAllaahu ‘anhu) that the Messenger of Allah (salAllaahu alayhi wa sallam) said, “Were Allah to punish the inhabitants of the heavens and the inhabitants of the earth, He could do so without having oppressed them in any way. Were He to show them mercy, His mercy would be better for them than their deeds.” 5
Footnotes:
1 – Abu Nu’aym, vol. 8, p. 155
2 – Ibid, vol. 9, p. 276 #13896
3 – Ibid, vol. 8, p. 223 #11949, records that he used to say, “Astounding it is that the eye can take delight in sleep when the Angel of Death is standing by one’s pillow!”
4 – Ibid, vol. 7, p. 396 #10977
5 – Abu Dawud #4699 and ibn Majah #77. It was declared sahih by ibn Hibban [#727] and Albani, Sahih al-Jami’ #5244
Allah, Exalted is He, says: “If Allah took mankind to task by that which they deserve, He would not leave a living creature on the surface of the earth; but He grants them reprieve unto an appointed term, and when their term comes – then verily Allah is Ever All-Seer of His slaves.” [Fatir (35):45]
Ibn Hibban #659 records on the authority of Abu Hurayrah that the Messenger of Allah (salAllaahu alayhi wa sallam) said, “Were Allah to take me and Isa to account for our sins, he could punish us without wronging us in the least!”
It was declared sahih by ibn Hibban and Albani, Sahih al-Taghrib #2475
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