AbdurRahman.org

The Disease Of Envy : Imam Ibn Taymiyyah

by AbdurRahman.orgJanuary 8, 2014November 6, 2014

Excerpted and Adapted From the Book “Diseases of the Hearts and Their Cures”
[©1998 Al-Hidaayah]

This introduction is intended to briefly describe envy as a disease of the heart, preceding the text below it by Ibn Taymiyyah.

Envy is one of the major sins which is bound to destroy good deeds as fast as the fire burns the wood and dry grass to ashes. “Jealousy eats away at good deeds, just as fire eats away at firewood.” [Sunan Ibn Majah]
Envy was described as a sickness by the Prophet, sallallahu `alaihi wa sallam.
Envy is hating that good happens to others.
Envy is displeasure with Allah’s decree and His granting blessings upon others.
“Faith and envy do not go together in the heart of a servant.” [Ibn Hibban, saheeh]
“The people will be fine as long as they do not envy one another.” [At-Tabarani with trustworthy narrators]
Envy is a characteristic the Jews displayed towards the Prophet, sallallahu `alaihi wa sallam, causing them to inflict him harm.
Envy leads to hatred.
The Prophet, sallallahu `alahi w sallam, described envy as a shearer of the religion.
Muslims are commanded in Soorah al-Falaq to seek refuge from the evil of the envier when he envies.
Envy is worse than miserliness; this is because the miser only stops himself from having good but the envier dislikes the favours of Allah bestowed upon His servants.
No one attains true belief until one loves for one’s brother what one loves for oneself.
It is said that the people who have the greatest degree of restlessness are the envious. Such a person has no peace and is continuously grieved.
The greatest harm from envy comes to the envier, who with one’s displeasure with Allah’s decree attains a great loss to oneself.

Al-Mubarrad recited the following lines:

The eye of the envier always sees scandal,
bringing out faults and hiding the good.

He meets you cheerfully, with a smiling face,
while his heart conceals his true feelings.

The envier’s enmity comes without provocation,
yet he accepts no excuses while he attacks.

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.

The Remedy for Whispering (of Shaytan) : Shaikh Ibn Baz

by AbdurRahman.orgJanuary 8, 2014March 17, 2015

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)

Fleeing from Fitnah : Shaykh Muhammad al-Hamood

by AbdurRahman.orgJanuary 8, 2014February 19, 2015

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.

Forgiveness: The Mark of a Muslim : Ibn Taymiyyah

by AbdurRahman.orgJanuary 8, 2014February 19, 2015

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)

Gratitude: One of the Greatest Blessings : Ibn Rajab Al-Hanbali

by AbdurRahman.orgJanuary 8, 2014March 17, 2015

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

The Greater The Hardship The Greater The Reward : Abu Uwais Abdullaah Ali

by AbdurRahman.orgJanuary 8, 2014March 24, 2018

Abu Uwais Abdullaah Ali [Rahimahullah] – Transcribed Lecture

Khutubatul-Haajah …..

The greater the hardship, or trial or tribulation the greater the reward. The greater the difficulty the greater the reward. The greater the trial or tribulation or difficulty that you are put through the greater the reward will be for you and for me from Allah (Tabarak wa ta’ala).
If Allah loves a people, He puts them to trial, He tests them and places them in difficulty. Allah the Exalted states in Surah Baqarah :

“We will test you with something of fear, and hunger and loss of wealth, and souls and vegetation. And give glad tidings to those who have patience. Those who if in any difficulty or trial, or tribulation occurs to them or happens to them, they say: ‘Verily We are from Allah and to Allah we return.’ They are those who will receive prayers from their Lord and Mercy and it is those who are guided.”

The great reward is in accordance to how great ones trial, difficulty or test is. The greater the test and trial, the greater the reward. And everyone must have tests and everyone will have problems & trials and everyone will be put to difficulty, everyone will have moments of grief, moments of sadness moments when things are not as they feel or would like them to be. But the difference is the believer is patient, the believer believes in the decree of Allaah, the believer seeks the reward of Allaah (subhana wa ta’ala) at that time.

The believer praises Allah. The believer will be rewarded in his time of difficulty. The believer has burns and the Kaafir has burns. The believer needs an operation and a Kaafir needs an operation. The believer loses a mother and a Kaafir loses a mother. The believer loses his wife and the Kaafir will lose his wife. Everyone experiences difficulty. Everyone experiences trials and tribulations but the believer because of what Allaah (subhana wa ta’ala) has given him of Imaan and for what he has of patience and being pleased with the decree of Allaah, and seeking a reward from Allaah and seeing the wisdom of Allaah (subhana wa ta’ala) in his difficulty, he will be raised and he will receive great rewards.

Abu Dawud mentions in the Sunnan, related by Ahmad :
It is in the Saheehah (when you hear as-Saheehah it means it is authenticated by Shaikh Naasir ud-Din al-Albaani in his authentic books of narrations – Hadith No. 959) :The Prophet (sallallaahu ‘alayhi wa sallam) said :

“This my Ummah, is a Ummah that has mercy upon it, ‘Marhooma’- a Ummah that has mercy that’s been wrapped in Mercies; there is no punishment for this Ummah in the Hereafter except their punishment that they experience in the Dunya — killing and death and dying, trials and tribulations, earthquakes and the like.” And the wording of Abu Dawud is : ‘This Ummah reminds of the Ummah, that Allaah has placed His mercy upon. This Ummah will not have any punishment in the Hereafter, this punishment is in this world with fitn, trials, tribulations and punishments and difficulties, and earthquakes and killings, murder, death.. like this.

‘As recorded in Buhari and Muslim: The Prophet (sallallaahu ‘alayhi wa sallam) said :

“Whoever Allah wants good for him, he puts them to test. He puts them through difficulties. Like a diamond or some metal that has to be burnt and then that which is bad from it is removed so that you have that which is the pure diamond or the pure gold or whatever. Put them to tests, trials and difficulties.”

As narrated by Tirmidhi and Ibn Maajah : (This is the Hadith that we started with) – The Prophet (sallallaahu ‘alayhi wa sallam) said :

‘The greater reward is with the greater trial or the greater the trial or difficulty of test or hardship is then the greater the reward. And when Allah loves a person He will tests them. So he who will be pleased and then He will be pleased. He who is displeased, then He will be displeased.'(Sahaba’s name not clear) ‘The people as long as they are in good health, good shape, good condition they are covered. You don’t know their true character because they are in good situation, they are in good circumstance. As long as they are in a good circumstances they are covered. But if a trial or difficulty or a hardship comes upon them, then you will see their reality. They will go to their reality. The Mu’min will run to his Imaan, the Mu’min will run to his belief, the believer will run to his belief, his Imaan and the hypocrite will run to his hypocrisy, and the hypocrite will run to his hypocrisy. “Without being shaken, you don’t not know what comes to the top and what goes to the bottom. Without being shaken you don’t know a man from those who are faking; you won’t know women from those who are faking. You won’t know those who truly believe from those who don’t. Those who make a claim on their tongue and is not really in their hearts and from their limbs from those who are willing to die for this matter. This can only be shown by trials, the tribulations and tests and difficulties.”

Imam Ahmed brought it and Sheikh Nassir brings in his Saheehah No. 147 : Suhaib said that, ‘we were sitting with the Prophet (sallallaahu ‘alayhi wa sallam) and suddenly he laughed. Suddenly the Prophet (sallallaahu ‘alayhi wa sallam) laughed. He asked his companions: ‘Won’t you ask me what I am laughing about?.’ So they asked the Prophet (sallallaahu ‘alayhi wa sallam) ‘what are you laughing about ?’ So he said : ‘I laughed because I was astonished at the affair of a believer.’ (Listen these are words of Musthafa alaihi salam. He doesn’t speak of his own desires whatever he speaks it is revelation; Listen, these are words of Rasulullah describing a believer.). All of his affairs, all of his circumstances are good, all of it. If something happens to him that he loves, if Allah blesses him with something that he loves, then he praises Allaah and this is good. And if something happens to him, if he is put into some difficulty, test or tribulation or hardship or something that he hates, he is patient and that is good for him. And no one’s situation is totally good except the believer. And no one else’s affair, no one else’s circumstance, no one else’s condition, no one else’s situation is totally good except the mu’min, except the believer.’

‘The ones who received the most difficulty, and went through the most hardship were the beloved people to Allaah — the prophets. Allah loved them more than the rest of mankind or creatures. He tested them. He put them through test , he put them through hardship, he put them through difficulties. Listen to this narration of Ibn Majah and Sheikh Nassir also brings in his Saheehah No. 144 : (Sahaba’s name not clear) “I entered upon the Prophet (sallallaahu ‘alayhi wa sallam) before he passed away whilst he was suffering having a fever — I placed my hand upon him and I felt the heat from above the blanket, I felt the heat of his fever from above the blanket. I said : ‘O Messenger of Allaah, how hard it is upon you.’ The Prophet (sallallaahu ‘alayhi wa sallam ) said : ‘Yes, it is like that. Trials and tribulations, hardships and difficulties are doubled and multiplied and increased for us prophets. But also the reward, the blessing, the level that he is raised with Allaah upon is also multiplied and increased for him.’ I said : ‘O Messenger of Allaah who are most put through difficulty? Who are the people who are most tested? Who goes through the most trials and tribulation O’ Messenger of Allaah?’ He said : ‘The prophets, then the righteous (saalihun)’ ,

some of them are tested with clothing, some of them are tested with no clothing except an abaya that they place around their bodies, nothing else. But one of them used to be so happy when he was put to trial or test like you see enjoyment and pleasure and contentment through ease. They were happy with trials and tribulations like you are happy with ease.”Allaah the Exalted states in Surah Al-Zumar:

“Verily the patient will get their reward without it being estimated, without it being calculated. It can’t be counted. One is waiting for reward, for that one who is patient.”

As-Sabr, patience Akhee Msulim, my brother Muslim, upon when you are put to trial, upon when you are put to test, upon when you go through sadness, upon when you go through hardship, upon when you go through difficulties, patience – As Sabr, then it is a sign that you are upon Khair. It is the sign that you are upon good. It is a distinguishing characteristic, or it is a distinguishing matter that shows that you are upon good. It is narrated in Abu Dawud :

‘Then it is saheeh, the happy one, is the one who can avoid trials and tribulations especially those that lead him astray or take him away from his deen, but the one who is tested and is patient, so greater reward for him, unimaginable reward for him.’

Also it has been related by Bukhari and Muslim : Abbas said to Ibn Rabah :

“Shall I show you one of the women of Jannah? Saudah, this black woman who told the Prophet (sallallaahu ‘alayhi wa sallam) : Verily I have seizures and I become uncovered, make dua to Allaah for me.’ The Prophet (sallallaahu ‘alayhi wa sallam) said: If you are patient you will have Jannah. And if you want I’ll make dua for you that you be healthy. She said : ‘I’ll be patient, I’ll be patient but make sure that I don’t become uncovered.’ So the Prophet (sallallaahu ‘alayhi wa sallam) made dua to Allaah that she does not become uncovered.’

This is how the Salaf were. Because of this some of the salafs used to say : If a difficulty happens to you, a hardship happens to you, if you are put to trial and tested and you are patient, then you have got only one difficulty. You have only got one hardship. You have only got one problem. Whenever a difficulty or hardship or trial comes your way and you are not patient, then you have two problems, and two hardships. And particularly if it is a loss of a child, or a loss of a loved one. You are not patient with that then you have two difficulties.

The loss of the one you love plus the loss of the reward you would have got if you had been patient. To be patient upon the tests, and the trials, and the hardships and the difficulties as a worship for Allaah, is a worship for Allaah. Many of us know that salaah is a worship, Zakah is a worship, and ruku is a worship and sujud is a worship, and reading Quraan is a worship , how many of us know that being patient upon a hardship, upon a sadness , being patient upon a difficulty, upon a test, upon a trial is a worship for Allaah. Allaah says in Surah Al-Hajj (22:11) :

“And among mankind is he who worships Allâh as it were, upon the very edge; if good befalls him, he is content therewith; but if a trial befalls him, when fitnah comes to him, or a hardship befalls him, if something that brings about grief comes his way, if he is tested, if he is put to the test, when sadness comes his way, if a hardship befalls him, what happens? He flips upon his face. He loses both this world and the Hereafter. There is no doubt that this is the clear loss.”

Walhamdulillah. The greater the test, the greater the reward, the greater the hardship the greater the reward, the greater the difficulty, the greater the reward from Allaah (tabarak wa ta’ala). And the Salaf understood this. Urwah Ibn Zubair, a well known from the Salaf had a problem with his foot. So the doctors decided that they had to cut it off, cut the foot off. When the doctors cut it off he didn’t say anything except these words: ‘O Allaah, for you are Full praise. For if you have taken some, you have left some. And if you have tested, and put through difficulty you have also put in good condition. If you have tested and tried and put through difficulty you have also put good health, good circumstances and good conditions.’The next day his son was riding a horse or mule and fell off of it and died. So they came to Urwah with the information of the death of his son, he didn’t say anything except : ‘O Allaah, for you is full praise. For if you have taken some, you have left some. And if you have tested and tried you have also placed us in good situations and good condition.’ So when he was asked about this he said: ‘I had 4 limbs (meaning 2 arms and 2 legs) and Allaah took some and left some. ‘I had 4 limbs 2 arms and 2 legs Allaah took one and left me three. I had 7 sons, Allaah (tabrak wa tala) took one and left six. And he gave me good condition, or good situation my whole life up until this time. Then he tested me. Should I not praise Allaah for that? Should I not praise Allaah for that?’

Tests, trials, difficulties, hardships, grief, sadness, pain it raises the level of the believer. It raises the level of the believer. It is an expiation for sins. It removes sins, these difficulties and it raises one’s level higher with Allaah. Raises one’s level higher, places one in His station or circumstance that he might not have met, he would never have reached if he had not gone through that test. It is related in Saheeh also Muhammad bin Khalid Abi An Jaddi, his grandfather was a companion that he went out visiting a brother. Then he heard that the brother was sick. So he entered upon the brother and he said : ‘I came to you as a visitor, and now I am also one visiting the sick and also someone giving you glad tidings.’ The person said: ‘how do you gather all this, i.e. somebody who is a visitor, somebody who is visiting a sick, somebody who is giving glad tidings? How do you gather all that?’He said : ‘I came out, I wanted to visit you, it reached me that you were sick, then it became that I am visiting the sick person also I give you glad tidings of something that I heard from the Messenger (sallallaahu ‘alayhi wa sallam) : If Allaah (subhana wa ta’ala) has decreed or wants for his servant a certain Manzala, a certain position in the Jannah, a high position in the Jannah, and the servant is not going to reach it, he’s going like he’s going, he’s not going to reach it, Allaah (subhana wa ta’ala) would test him, put him through hardships, would put him through difficulty regarding his body – may be he will get sick or something; or regarding his wealth – may be he will lose something; or regarding his children — may be one of them will pass away or become sick or whatever. So that this person can become patient, have this Ibadah of worship, then what ? So that this person can reach the position that Allah wanted him to reach. So that he can reach the position Allaah wanted for him.

Same Hadith : ‘Who are the people who will receive the most difficulties, trials and tribulations? He said: the prophets, then those most like them, then like them, a man will be tested in accordance with his deen. A man will go through difficulties in according with his deen. A man will go through hardship in according with his deen. A man will experience sadness and grief in accordance with his deen. If his deen is strong, then his difficulties will be great. His trials will be hard. If he has in his deen some ease, or some lightness then he will be tested in accordance with the likeness of his deen. Because trials and tests want leave a servant until his sins are forgiven. That is, because the servant, he undergoes so many trials and tests, his sins are forgiven and it will be as if he is walking upon the earth without a sin. That he is walking upon the earth without a sin. In another Hadith (listen to this brother) : If you have a difficulty in your life brother, if you have a difficulty in your life sister, if there is some sadness in your household, if you lost a child, if that child has been hurt, if there is a sickness in your family or whatever the case, whatever difficulty or trial, whatever problem you are going through, listen to the words of Messenger (sallallaahu ‘alayhi wa sallam), it will make it clear. Listen to the words of Rasoolullah (sallallaahu ‘alayhi wa sallam), it will cool your heart, it will take you to that which is right, it will correct you, it will guide you, it will increase your faith, and your patience.

“There is no difficulty that happens to a Muslim except that Allaah removes a sin because of it even if a thorn pricks him and even to that degree.”

If Allaah removes to that degree what about some other sadness? Or some other loss or some other trial or some other difficulty? Lastly Abu Huraira (radiyallaahu ‘anhu) that he heard the Prophet (sallallaahu ‘alayhi wa sallam) and also Abu Said Al Khudri : ‘No pain, or sickness affects a believer. No tiredness (this is also sickness), or grief nor any worry except that Allaah removes from that person a sin because of it.’

This should tell us to be patient. This should tell us that our pathways are not going to be full with rose petals and life is not always going to give you that which you want or think you deserve, that they are going to come down your way or into your life things that are sad, things that bring you grief, things that bring difficulty but your test is shown, your character is shown, whether you can weather the storm by being patient with the decree of Allaah, in praising Allah (subhana wa ta’ala), in hoping a reward from Allaah (subhana wa ta’ala), for no one can reward what Allah (subhana wa ta’ala) will give the person who has patience. Allah (subhana wa ta’ala) has granted it and he will grant it without calculation. Will grant it without it being something that we could calculate or imagine. So any difficulty brother reflect upon this issue that is khair for you, is good for you, if you are a believer and if you are patient and if you praise Allah (subhana wa ta’ala) and it is a way to remove your sins and a way that you have no understanding of what Allaah (subhana wa ta’ala) may be preparing you for a better station, a better status in the Hereafter that you would not have reached if He had left you in that state that you were in. But when he tested you, you were patient and therefore Insha-Allaahu wa ta’ala that position or that status will be their Haada

Guarding the Tongue (Hifdh-ul-Lisaan) : Imaam an-Nawawee

by AbdurRahman.orgJanuary 8, 2014February 8, 2018

Imaam Abu Zakariyaa Yahyaa bin Sharaf An-Nawawee
Al-Ibaanah Book Publishing
Al-Ibaanah.com

About the Book:

Before you is a chapter from the great book “Al-Adhkaar” of the great scholar of the seventh century, Abu Zaakariyaa Yahyaa bin Sharaf An-Nawawee. This is a very beneficial chapter entitled “Hifdh-ul-Lisaan” [Guarding the Tongue] The original source, Al-Adhkaar, is one of the prize works of Imaam An-Nawawee in which he compiles and discusses the texts related to what is recommended and forbidden from speech, focusing on adhkaar (words of remembrance) and ad’iyyah (supplications). In the last part of the book, as he explains, Imaam An-Nawawee devotes a chapter to what is forbidden and disliked from speech, such as backbiting, gossiping, and slander, bringing the evidences from the Qur’aan and Sunnah on the obligation of guarding the tongue from evil speech.

We advise every sincere Muslim to read and benefit from the words on this very important topic, which many Muslims are neglectful about. And we advise them to reflect sincerely on the evidences so that they can beware of falling into sinful speech.

Quotes from the Book:

“Know that every individual who falls under the category of being responsible for his actions (mukallaf) must guard his tongue from all types of speech, except for that speech which consists predominantly of some benefit. So in a situation where speaking and refraining from speech are both found to contain the same amount of benefit within them, then the Sunnah is to refrain from it, altogether. This is because the allowable speech (equal in benefit and harm) paves the way towards that which is forbidden as well as disliked. Rather, in most cases, this will be the result, and applying safety, at that point, will not be able to soothe it in the least.”

“As for the narrations reported on the Salaf concerning this matter, then they are also abundant. There is no need for mentioning them after having heard the previous reports. However, we will briefly inform of some of them.

It has reached us that Qass bin Saa’ada and Aktham bin Sayfee once met and one of them said to the other: ‘How many faults were you able to find in the son of Aadam?’ The other responded: ‘They are too numerous to count, however, the faults that I was able to account for numbered eight thousand. I also discovered one thing which if put into practice, all of these faults would be kept hidden.’ He asked: ‘What is it?’ He responded: ‘Guarding the tongue.’

Abu ‘Alee Al-Fudayl bin ‘Iyyaad (rahimahullaah) said:

‘Whoever limits his speech to be in accordance with his actions, will minimize his speech on that which doesn’t concern him.’

Imaam Ash-Shaafi’ee (rahimahullaah) said to his student Rabee’: ‘O Rabee’! Do not speak about things that do not concern you, for indeed every time that you speak a word, it takes control of you and you do not have control of it!’

‘Abdullaah bin Mas’ood said:

‘There is nothing that deserves to be imprisoned more than the tongue.’

Others have stated:

‘The example of the tongue is like that of a savage beast. If you do not lock it up, it will set out against you.’

In the previous chapter, we stated that backbiting was when an individual mentions something about a person (in his absence), that the latter dislikes to have mentioned – whether by using verbal statements, through writings, or by making a gesture indicating him or pointing him out by eye, hand or head.

“Everything by which one causes others to understand the deficiencies found in a Muslim, then that is considered the backbiting that is forbidden. An example of this is when someone tells others that “such and such” individual walks with a limp or that he walks while humped over or anything similar to that from the aspects by which one desires to narrate in order to belittle the individual. All of this is Haraam (forbidden) – there being no difference of opinion in this regard. Another example of this, is when an author mentions a specific individual in his book, saying ‘Such and such person says this…’ desiring to degrade him and dishonor him. This is Haraam. However, if his intention is to clarify that person’s mistake so that it will not be followed, or to clarify his deficiency in knowledge so that he will not mislead others or have his opinions accepted, then this is not backbiting. Rather it is advice (naseehah), which is an obligation and for which he will be rewarded if that is what he (truly) intended. Likewise, if the author or anyone else speaks generally, saying: ‘these people’ or ‘this group says such and such, and this is an error’ or ‘a mistake’ or ‘ignorance’ or ‘negligence’ or similar to that, then this is not backbiting. Backbiting is only when one mentions a specified individual or a specific group of people (whether by name or insinuation).”

“Know that it is upon the one who hears a Muslim being backbitten to oppose it and prevent the one doing the backbiting. If he is not able to prevent him with his speech, then he should stop him with his hand. If he is neither able to do so with his hand or with his tongue, then he should get up and leave that gathering. And if he hears his teacher (shaikh) being backbitten – or anyone else who has a right over him, or if the person (being backbitten) is from the people of righteousness and nobility, then his concern with what we have mentioned above should be greater.”

Download the Full Book PDF : Guarding the Tongue

Table of Contents:

Chapter: Guarding the Tongue
The Prohibition of Backbiting and Gossiping
Important Points related to the Limits of Backbiting
- The Sin of Listening to the Backbiting and not Prohibiting it
How does one Prevent himself from Backbiting
What Type Of Backbiting Is Permissible?
What should one do when he hears his Shaikh, Friend of Someone Else being Backbitten?
The Backbiting Of The Heart
Expiating Oneself and Repenting from Backbiting
Concerning Gossiping

Hoping in Allah’s Mercy – Shaykh Ahmad Farid

by AbdurRahman.orgJanuary 8, 2014February 19, 2015

Source: Tazkiyatun-Nufoos (pp.103-107) of Shaykh Ahmad Fareed

RAJAA (HOPE) IN ALLAAH

Hope: it is the peaceful state of the heart which awaits what is dear to it. If the means – by which what the heart hopes for may come – are not present, then stupidity and foolishness would be a more accurate name for such a state. Similarly, if there is no doubt that what is being hoped for will definitely occur, then likewise, this state cannot be referred to as hope. For example, it would not be correct to say: I hope that the sun rises today. However, it would be correct to say: I hope that it rains today.

The Scholars who have studied matters pertaining to the heart have said: that this world is like land that is cultivated for its fruits in the Hereafter; and that the heart is like the earth; and that eemaan(faith) is like the seeds; and that acts of obedience are like ploughing and preparing the soil for planting, and digging channels in order to irrigate and bring water to it.

The heart which is in love with this world is like barren land, from which seeds cannot sprout. The Day of Judgement is like the day of harvest – and each person reaps what he sows. And no seed can sprout, except the seeds of eemaan, and eemaan very seldom benefits if the heart is corrupt and has bad qualities.

BETWEEN HOPE AND DELUSION

The example of a servants hope in Allaah’s mercy and forgiveness can be likened to the hope of a farmer: If the farmer searches for fertile soil, then sows it with good and healthy seeds, giving to the seeds what they need at the appropriate time, removing from around them the weeds and anything else that may hinder or ruin their growth, then he sits and waits for the Favour of Allaah – the Most High – with regards to Him keeping away violent storms and other harmful elements, until the seeds have fully ripened and grown – then this type of waiting and expectation can truly be described as hope. However, if the farmer sows the seeds in hard and barren soil, too high up for water to reach it, and he does nothing to care and protect the seed from harm, and then he sits and waits for a good harvest – then this waiting and expectation is not called hope, rather, such waiting is called foolishness and delusion!

So, the term hope only applies to waiting for what is dear or desired, after all the means – that will assist in realising this desire and are within the ability of the person – have been utilised. As for that which is not within the servants ability, then it is left to the favour of Allaah – the Most High – and He is the One who can prevent harmful matters, if He so wishes. So if the servant sows the seeds of eemaan, and waters them with acts of obedience to Allaah, and cleanses his heart from harmful qualities and traits, then waits for the favour of Allaah – the Most High – with regards being granted firmness upon this until death and an excellent end leading to His forgiveness – then such a wait can truly be called hope. Allaah – the Most High – said:

“Indeed those who believe and those who migrate and who make jihaad in the path of Allaah, they are the ones who have the hope of Allaah’s mercy. And indeed Allaah is Oft-Forgiving, Most-Merciful.” [Soorah al-Baqarah 2:218].

The meaning of this being that such people are truly worthy of hoping in Allaah’s mercy. And He did not intend only to particularise them with this, since others also can hope in Allaah’s mercy. However, He particularised them as being those who truly deserve to hope. So the one whose hope in Allaah’s mercy guides him to obedience and deters him from disobedience, his hope is true. And the one whose hope invites him to being immersed in sin and disobedience, is in delusion.

It is also necessary to know that truly hoping in something necessitates three things:

Firstly: Yearning for what one hopes.

Secondly: Fearing to miss gaining it.

Thirdly: Striving to achieve it.

If hope is not connected with any one of these matters, then it is mere wishful thinking, since hope is one thing, and wishful thinking something else. And every person who is hopeful, is also fearful, and whosoever traverses a path, makes haste when he fears that he may miss what he hopes for.

Abu Hurayrah radiallaahu ‘anhu relates that Allaah’s Messenger sallallaahu ‘alayhi wa sallam said: “Whosoever fears being plunderered by the enemy, sets out in the early part of the night, and whosoever sets out early reaches the destination. Indeed the treasures of Allaah are precious. Indeed the treasures of Allaah is Paradise.” 2

Allaah – the One free from all defects, the Most High – said:

“Say: O My servants who have wronged their souls due to sin. Do not despair in Allaah’s mercy, for indeed Allaah forgives all sins. Indeed He is Oft-Forgiving, Most Merciful.” [Soorah az-Zumar 39:53].

And Allaah – the Mighty and Majestic – said:

“Indeed your Lord is full of forgiveness for mankind, inspite of their wrong-doing.” [Soorah ar-Ra’d 13:6].

‘Umar ibn al-Khattaab radiallaahu ‘anhu relates that some prisoners were brought before Allaah’s Messenger sallallaahu ‘alayhi wa sallam and amongst them was a woman who was frantically searching for someone in the crowd. When she found a baby amongst the prisoners, she took it in her arms, cradled it next to her chest and suckled it. So Allaah’s Messenger sallallaahu ‘alayhi wa sallam said: “Do you think that this woman would ever throw her child into the Fire?” We said: By Allaah ! Never! So he said: “Allaah is more merciful to His believing servants than that mother could ever be to her child.”3

Abu Hurayrah radiallaahu ‘anhu relates that Allaah’s Messenger sallallaahu ‘alayhi wa sallam said: “Indeed before Allaah created the creation, He decreed for Himself ‘Indeed My mercy prevails over My anger.'”4

Anas radiallanhu ‘anhu relates that he heard Allaah’s Messenger sallallaahu ‘alayhi wa sallam say: “Allaah – the Most High – said O son of Aadam! As long as you call upon Me and hope in Me, I shall forgive you for what you have done and I shall not mind. O son of Aadam! If your sins were to reach the clouds of the sky and you were then to ask forgiveness of Me, I would forgive you. O son of Aadam! Were you to come to Me with sins nearly as great as the earth, and were you then to meet Me without committing any shirk (i.e. calling upon someone else, or worshipping someone else) along with Me, I would bring you forgiveness as great as it.”5

Yahyaa ibn Mu’aadh said:

“In my view, the worst kind of self-delusion is to greatly sin, yet hope for forgiveness without feeling any regret; and to hope to draw close to Allaah – the Most High – without obedience to Him; and to await the fruits of Paradise, by planting the seeds for Hell-Fire; and to seek the abode of the obedient ones, by doing acts of disobedience; and to expect a reward, without doing any worthy action; and to hope in Allaah – the Mighty and Majestic – after overstepping the bounds.”

“You hope for salvation but do not tread its path.
A ship never sails upon dry land.”6

2. Saheeh: Related by at-Tirmidhee (10/227) and al-Haakim (4/30) who both authenticated it.
3. Related by al-Bukhaaree (10/426) and Muslim (18/80).
4. Related by al-Bukhaaree (13/384) and Muslim (17/68).
5. Saheeh: Related by at-Tirmidhee (no.2805) and Ahmad (5/172). It was authenticated by al-Albaanee in as-Saheehah (no.126).
6. Related by Ibn Hibbaan in Rawdatul-‘Uqalaa (p.284), from the poetry of Abul-‘Atiyyah

Source: al-Istiqaamah magazine – Issue No.3 – Rabi’ul-Awwal 1417H / August 1996

How to Acquire Good Manners : Shaykh ibn Uthaimeen

by AbdurRahman.orgJanuary 8, 2014March 17, 2015

Shaikh Muhammad bin Saalih Al-‘Uthaimeen
Makaarim-ul-Akhlaaq (pg. 32-35)
Al-Ibaanah.com

[This is a chapter from the book “Makaarim-ul-Akhlaaq” (pg. 32-35) [Dar-ul-Watan Lin-Nashr] By Shaikh Muhammad bin Saalih Al-‘Uthaimeen, prepared and arranged by Khaalid Abu Saalih.]

We mentioned previously that good manners can either be present in someone naturally or they can be instilled into him (i.e. through learning). And we stated that inherent good manners are better than acquired good manners. We mentioned a proof for this which was the Messenger of Allaah’s (sallAllaahu ‘alayhi wa sallam) statement to Al-Ashaj bin ‘Abdil-Qais (radyAllaahu ‘anhu): “Rather, Allaah has molded (i.e. created) you upon these two (noble characteristics).” [1]

It is also because good manners that are innate do not disappear from a human being whereas good manners that are acquired may vanish from a person in many instances since it requires constant practice and effort as well as exercise and hard work. It also requires that one be reminded of it whenever there occurs something that affects a human being. This is why when a man once came to the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) and said to him: “O Messenger of Allaah, advise me”, he (sallAllaahu ‘alayhi wa sallam) said: “Do not get angry.” The man then repeated his request several times, upon which the Prophet continued to reply: “Do not get angry.” [2]

The Prophet (sallAllaahu ‘alayhi wa sallam) also said: “The strong person is not the one who wrestles and overpowers his opponents. Rather the strong person is the one who controls himself in times of anger.” [3]

So a strong person is not someone who wrestles with people and overpowers them, He is someone “who controls himself in times of anger.” He takes hold of himself and restrains himself during instances when he becomes angry.

A person controlling himself in times of anger is considered a characteristic of good manners. So if you become angry, do not let your anger penetrate, rather seek refuge in Allaah from the accursed Devil. And if you are standing, then sit down. If you are sitting, then lie down. And if your anger increases, then perform ablution (wudoo) until it goes away.

A person may acquire and earn good manners by way of training (himself), working hard at it and through constant practice. So he may obtain good manners through one of the following methods:

First: By contemplating on the Book of Allaah and the Sunnah of His Messenger: One should look up the texts that show the virtue of the particular noble characteristic that he wishes to characterize himself with. This is since when a believer sees some texts that praise a characteristic or action, he implements them. [4]

The Prophet (sallAllaahu ‘alayhi wa sallam) indicated this when he said: “The example of a good companion and an evil companion is like that of a seller of musk and a blacksmith. The seller of musk either sells you (perfume), gives you free samples or you get a pleasing smell from him. As for the example of an evil companion – such as a blacksmith – he either burns your clothes or you get a nasty smell from him.” [5]

Second: He should accompany those who are known for having good manners whilst staying far away from those who possess bad manners and poor actions. This is such that he turns this companionship of his into an educational institute that assists him in (his goal of) obtaining good manners. The Prophet (sallAllaahu ‘alayhi wa sallam) said: “A man is upon the religion of his close friend, so let each of you look into whom he takes as a close friend.” [6]

Third: He should reflect on the consequences that come as a result of having bad manners. This is since a person with bad manners is despised. A person with bad manners is forsaken. A person with bad manners is always talked about in a bad way. So when one comes to realize that bad manners will lead him to all of this, he will then keep away from it.

Fourth: He should always envision an image of the Prophet’s (sallAllaahu ‘alayhi wa sallam) manners and how he (sallAllaahu ‘alayhi wa sallam) would humble himself before the creation, being kind to them, forgiving to them and patient with their harm. So if a person visualizes the Prophet’s character and the fact that he was the best of mankind and the greatest of those who worshipped Allaah, he will then perceive a low image of himself and at this point the influence that arrogance has over him will be shattered and this will cause him to have good manners.

Footnotes:

[1] Reported by Abu Dawood (no. 5335), Ahmad in al-Musnad (4/206), Muslim with only the first part of it (no. 25 & 26), and At-Tirmidhee (no. 2011)

[2] Reported by Al-Bukhaaree (no. 6116) and At-Tirmidhee (no. 2020)

[3] Reported by Al-Bukhaaree (no. 6114) and Muslim (no. 107)

[4] Purification (of the soul) cannot be achieved except by way of the messengers as stated by Ibn Al-Qayyim when he said: “Purifying the souls is harder and more difficult than curing the bodies. So whoever purifies his soul through exercise, hard work and being in isolation – all of which the messengers did not come with – he is like a sick person that tries to cure himself based on his own opinion. Where is his opinion with respect to the expertise of a doctor?! The messengers are the doctors of the hearts – there is no way to purify and rectify the hearts except through their way, at their hands and by totally submitting and complying with them. And we ask Allaah for His assistance!” [Madaarij-us-Saalikeen (2/300)]

[5] Reported by Al-Bukhaaree (no. 2101 & 5534) and Muslim (no. 146); An-Nawawee said: “This shows the virtue of accompanying righteous and good people – those who possess chivalry, good manners, piety, knowledge, and good behavior. It also shows the prohibition of accompanying evil people, innovators, and those who backbite people or who are very wicked and so on, i.e. other types of condemnable characteristics.” [See Sharh Saheeh Muslim: (16/394)]

[6] Reported by At-Tirmidhee (no. 2378) who said it was hasan saheeh, Abu Dawood (no. 4833), Ahmad in al-Musnad (2/303, 334) and deemed hasan (sound) by Al-Albaanee in Saheeh-ul-Jaami’ as-Sagheer (no. 3545) and Silsilat-ul-Ahaadeeth as-Saheehah (no. 927).

Published on: February 27, 2007

The ill Effects of Sins : Shaykh al-‘Uthaymeen | Dawud Burbank

by AbdurRahman.orgJanuary 8, 2014March 25, 2019

It was a khutbah given by him on the 12th of Muharram 1411AH which was published in Arabic and translated to English by Dawud Burbank rahimahullaah.

All praise is for Allaah, in whose Hand is the dominion of the heavens and the earth. Sovereignty is His, all praise is for Him, and He is a witness of everything. All His prescribed laws and what He has decreed are from His Wisdom. He does whatever He wills and commands whatever He wishes. I testify that none has the right to be worshipped except Allaah alone, having no partner, the Guardian, the One Worthy of all Praise. I testify that Muhammad is His slave and Messenger, the last of the prophets and their leader and the best of worshippers; may Allaah extol and send complete peace upon his family, his Companions and those who follow them in goodness till the Day of Judgement.

To proceed.

Allaah, the Mighty and Majestic, says, explaining His complete Power, and perfect Wisdom, that what He alone orders is what happens, and that He is the one governing and controlling His servants – granting security, fear, ease, hardship, facility, difficulty, straightened circumstances and prosperity… Allaah, the Mighty and Majestic, says:

يَسْأَلُهُ مَن فِي السَّمَاوَاتِ وَالْأَرْضِ ۚ كُلَّ يَوْمٍ هُوَ فِي شَأْنٍ

Whosoever is in the heavens and on earth begs of Him. Every day He has a matter to bring forth (such as giving honour to some, disgrace to some, life to some, death to some etc)!” (Soorah ar-Rahmaan (55): 29)

So Allaah, the Most High, controls the affairs of His creation enforcing His rulings sometimes according to His Wisdom and Beneficence, and sometimes according to His Wisdom and Justice, and your Lord never treats anyone unjustly:

وَمَا ظَلَمْنَاهُمْ وَلَٰكِن كَانُوا هُمُ الظَّالِمِينَ

“We wronged them not, but they were wrong-doers.” (Soorah az-Zukhruf (42): 76)

O Muslims:

Indeed we believe in Allaah and His predecree (Qadr), and belief in Allaah’s predecree is one of the pillars of eemaan.

(Eemaan is belief in the heart, saying of the tongue and action of the limbs.) [Translator’s Note]

We believe that whatever good or state of ease and security comes upon us then it is from Allaah’s blessings upon us and it is an obligation upon us that we give praise and thanks to the One who granted and provided that for us. This is done by returning to obedience to Him, avoiding whatever He forbade and doing whatever He ordered. If we carry out our duty of obedience to Allaah then we will be giving thanks for His blessings and would then deserve the increase in these blessings which Allaah has promised us from His bounty.

Allaah, the Mighty and Majestic, says:

وَمَا بِكُم مِّن نِّعْمَةٍ فَمِنَ اللَّهِ

“And whatever of the blessings and good things you have, it is from Allaah.” (Soorah an-Nahl (16):53)

and He, the Most High says:

وَإِذْ تَأَذَّنَ رَبُّكُمْ لَئِن شَكَرْتُمْ لَأَزِيدَنَّكُمْ ۖ وَلَئِن كَفَرْتُمْ إِنَّ عَذَابِي لَشَدِيدٌ

“And (remember) when your Lord proclaimed: ‘If you give thanks, I will give you more (of My blessings), but if you are thankless, verily My punishment is indeed severe.'” (Soorah Ibraaheem (14):7)

O Muslims:

Alhamdu’Lillaah (All Praise and thanks are for Allaah), we live in this land in a state of security and ease, but this state of security and ease cannot continue except through obedience to Allaah. As long as we order good and forbid evil, as long as we cooperate in ordering good and forbidding evil, since those who order good and forbid evil are at the forefront of the Ummah (Nation, the Muslims as a group), and they repel the causes of punishment and chastisement, so we should assist them and be with them. If they err we should inform them of their mistake and warn them about it and lead them to the guidance and not let their mistake become a reason to remove and distance them from this responsibility – that is not the correct way.

O Muslims:

Whatever harm and hardship has befallen the people in their wealth or security, individuals or societies is due to their sins and their having neglected the commands of Allaah and his prescribed laws, and their seeking judgement amongst the people by other than the prescribed laws of Allaah – who created all of creation and was more merciful to them than their mothers and fathers, and He is the One who knows better than themselves what is most beneficial for them.

O Muslims:

I repeat this sentence because of its importance and because many of the people turn away from it:

I say (meaning the Shaykh): whatever harm and hardship has befallen the people in their wealth or security, individuals or societies is due to their sins and their having neglected the commands of Allaah and his prescribed laws, and their seeking judgement amongst the people by other than the prescribed laws of Allaah – who created all of creation and was more merciful to them than their mothers and fathers, and He is the One who knows better than themselves what is most beneficial for them.

Allaah, the Mighty and Majestic, says, explaining that in His Book, so that we may realize and take warning.

He, the Majestic and Most High, says:

وَمَا أَصَابَكُم مِّن مُّصِيبَةٍ فَبِمَا كَسَبَتْ أَيْدِيكُمْ وَيَعْفُو عَن كَثِيرٍ

“And whatever of misfortune befalls you, it is because of what your hands have earned. And He pardons much.” (Soorah ash-Shoora (42):30)

مَّا أَصَابَكَ مِنْ حَسَنَةٍ فَمِنَ اللَّهِ ۖ وَمَا أَصَابَكَ مِن سَيِّئَةٍ فَمِن نَّفْسِكَ

“Whatever of good reaches you, is from Allaah, but whatever of evil befalls you, is from yourself.” (Soorah an-Nisaa’ (4):79)

Whatever good comes upon us – blessings or security – it is from Allaah, it is He who provided that, its beginning and end, from His beneficience. It is He who granted us from His bounty that we should carry out what which would lead to it, and it is He who granted us His blessings and completed that for us.

As for whatever evil has befallen us, whether famine or fear, or whatever else causes harm, then it is due to our own selves, we are the ones who have wronged ourselves and led ourselves to destruction.

O people:

Many people today attribute the misfortunes which befall them, whether relating to wealth and economics, or security and political affairs to purely materialistic causes, to political causes, economic reasons, or problems due to borders. There is no doubt that this is due to their limited understanding and weakness of their eemaan and their failure to reflect upon the Book of Allaah and the Sunnah of His Messenger صلى الله عليه و سلم.

O Muslims, Believers in Allaah and His Messenger صلى الله عليه و سلم

Behind these reasons are causes prescribed as such by Allaah, reasons and causes for these misfortunes which are stronger, greater and produce a more severe effect than the material reasons. However the material reasons may be a means of bringing about what is due to the causes prescribed by Allaah which necessitates the misfortune and punishment.

Allaah, the Mighty and Majestic says:

ظَهَرَ الْفَسَادُ فِي الْبَرِّ وَالْبَحْرِ بِمَا كَسَبَتْ أَيْدِي النَّاسِ لِيُذِيقَهُم بَعْضَ الَّذِي عَمِلُوا لَعَلَّهُمْ يَرْجِعُونَ

“Evil (sins and disobedience of Allaah etc.) has appeared on the land and sea because of what the hands of men have earned (by oppression and evil deeds etc.), that Allaah may make them taste a part of that which they have done, in order that they may return (by repenting to Allaah).” (Soorah ar-Room (30):41)

O people, O Muslims, O nation of Muhammad صلى الله عليه و سلم:

Give thanks for the blessings of Allaah upon you which you are about to hear of. O nation of Muhammad صلى الله عليه و سلم you are the best and most noble of the nations of Allaah, the Mighty and Majestic. Allaah does not punish this nation for its disobedience and sins in the way that He punished the previous nations. He will not cause its destruction with a single overwhelming punishment as happened to ‘Aad (See Soorah al-Haaqqah (69):6-7), when they were destroyed by the violent wind which He unleashed upon them for seven nights and eight days in succession so that they were left lying like the hollow trunks of palm trees – do you see any remnants of them? He will not destroy it with the like of the punishment of Thamood (See Soorah al-Haaqqah (69):5) who were seized by the terrible shout and the earthquake so that they lay prostrate corpses in their homes. And He will not destroy it with the like of the punishment of the people of Loot (See Soorah al-A’raaf (7):80-84), against whom Allaah sent a violent wind and stones from the sky and turned their homes upside down.

O Muslims:

Allaah, from His Wisdom and His Mercy, punishes this nation for its sins and disobedience by setting some part of it upon the others so that they destroy one another and take each other prisoner. Allaah, the Might and Majestic, says:

قُلْ هُوَ الْقَادِرُ عَلَىٰ أَن يَبْعَثَ عَلَيْكُمْ عَذَابًا مِّن فَوْقِكُمْ أَوْ مِن تَحْتِ أَرْجُلِكُمْ أَوْ يَلْبِسَكُمْ شِيَعًا وَيُذِيقَ بَعْضَكُم بَأْسَ بَعْضٍ ۗ انظُرْ كَيْفَ نُصَرِّفُ الْآيَاتِ لَعَلَّهُمْ يَفْقَهُونَ وَكَذَّبَ بِهِ قَوْمُكَ وَهُوَ الْحَقُّ ۚ قُل لَّسْتُ عَلَيْكُم بِوَكِيلٍ لِّكُلِّ نَبَإٍ مُّسْتَقَرٌّ ۚ وَسَوْفَ تَعْلَمُونَ

“Say: ‘He has power to send torment on you from above you or from under your feet, or to cover you with confusion in party strife, and make you to taste the violence of one another.’ See how variously We explain the Ayaat, so that they may understand.

But your people (O Muhammad صلى الله عليه و سلم) have denied it (the Qur’aan) though it is the Truth. Say: ‘I am not responsible for your affairs.’ For every news there is a fact (i.e. for everything there is an appointed term and you will come to know).” (Soorah al-An’aam (6):65-67)

Al-Haafidh Ibn Katheer quotes a number of ahaadeeth – (ahaadeeth, sing. hadeeth: Sayings narrated from the Prophet صلى الله عليه و سلم, regarding his words, actions or attributes) – in his Tafseer of the first aayah. From these is that reported by al-Bukhaaree from Jaabir ibn ‘Adbullaah (radhiyAllaahu ‘anhumaa) who said:

“When the (following) aayah was revelaed:

“Say: ‘He has power to send torment on you from above you…”

The Prophet صلى الله عليه و سلم said:

‘I seek refuge with Your Face.’

“…or from under your feet…”

The Prophet صلى الله عليه و سلم said:

‘I seek refuge with Your Face.’

‘or to cover you with confusion in party strife, and make you to taste the violence of one another.”

The Prophet صلى الله عليه و سلم said:

‘This is lighter’ or ‘…easier.'”

(Reported by al-Bukhaaree in his Saheeh (Eng. trans. vol 6, p.120-121 no. 152)

It is reported by Muslim from Sa’d bin Abee Waqqaas (radhiyAllaahu ‘anhu) who said:

“We went along with Allaah’s Messenger صلى الله عليه و سلم until we came to the mosque of Banoo Mu’aawiyah, so Allaah’s Messenger صلى الله عليه و سلم entered and prayed two rak’ahs so we prayed along with him. So he called upon his Lord for a long time, then he said:

‘I asked my Lord for three things: I asked Him that He should not destroy my nation with a deluge so He granted me that: I asked him that He should not destroy my nation with famine – as happened to the people of Fir’awn so He granted me that: and I asked Him that they should not fight amongst themselves – but He refused me that.”

From Khabbaab ibn al-Aratt, (radhiyAllaahu ‘anhu), who said:

“I came to Allaah’s Messenger صلى الله عليه و سلم on a night in which he spent the whole of it in prayer until it was fajr, so Allaah’s Messenger concluded his prayer with tasleem. I said: ‘O Messneger of Allaah: You have prayed a prayer this night the like of which I have not seen you pray.’

Allaah’s Messenger صلى الله عليه و سلم said:

‘Indeed it was a prayer of hope and fear. In it I asked my Lord, the Mighty and Majestic, for three things. He granted me two and refused me one. I asked my Lord, the Mighty and Majestic, that He should not destroy us with that which He destroyed the nations before us – and He granted it to me; I asked my Lord, the Mighty and Majestic, that He should not overwhelm us with an enemy from other than us – so He granted it to me; and I asked my Lord, the Mighty and Majestic, that He should not cause us to divide into separate groups each attacking the others, but He refused me that.'”

[Reported by Imaam Ahmad, an-Nasaa’ee and at-Tirmidhee]

You believe in these Aayaat and you believe in the narrations which are authentic from Allaah’s Messenger صلى الله عليه و سلم so why will you not reflect upon them? Why will you not reflect upon them?

Why will you not attribute these misfortunes which occur to deficiency in your own practice of the Deen so that you turn back to your Lord and save yourselves from the causes of overwhelming destruction?

So fear Allaah O servant of Allaah and look to your affairs and repent before your Lord and correct your way towards Him. Know O nation that these punishments which have come upon you and these trials that have been inflicted upon you are your own doing and due to your sins. So for each chastisement repent and turn to Allaah and seek the refuge of Allaah, the Most High, from the trials; the material trials relating to the person: killing, injury and being forced from ones home; trails relating to wealth: decrease and loss: and trails relating to the Deen (the way of life prescribed by Allaah) – the doubts and desires which assail the hearts and keep the Ummah away from the Deen of Allaah, and keep it away from the way of our Pious Predecessors (Salaf) and which lead it to destruction. The trials of the heart are the worst and the most severe of all the trials in this world since worldly misfortunes when they occur can only cause loss in this world, which will pass away anyway, whether sooner or later but trials relating to the Deen cause loss of this world and the Hereafter:

قُلْ إِنَّ الْخَاسِرِينَ الَّذِينَ خَسِرُوا أَنفُسَهُمْ وَأَهْلِيهِمْ يَوْمَ الْقِيَامَةِ ۗ أَلَا ذَٰلِكَ هُوَ الْخُسْرَانُ الْمُبِينُ

“Say (O Muhammad صلى الله عليه و سلم) : The losers are those who will lose themselves and their families on the Day of Resurrection. Verily, that will be a manifest loss!” (Soorah az-Zumar (39):15)

O Allaah, we ask you whilst awaiting fulfillment of one of the duties You have made obligatory upon us – that You make us of those who take heed of Your Signs and receive admonition when Your punishment descends.

O Allaah, grant that the Islamic Ummah and its leaders truly turn back to You in open and in secret, in their sayings and their actions so that the Ummah is rectified, since rectitude of the rulers is a cause of the rectitude of the Ummah.

O Allaah, we ask you that You rectify those in charge of the affairs of the Muslims and that You grant that they are able to take heed from events and that You direct them to that which You love and is pleasing to You – O Lord of the worlds.

O Allaah, we ask You that you keep away from them every evil adviser – indeed You have full power over everything.

O Allaah, guide them through good advisers to that which is good – those who will advise them and encourage them in good – O Lord of all the worlds.

O Allaah, whoever amongst the advisers of those in authority over the Muslims is not a sincere adviser to them, and is not sincere to the people them remove them and replace them with those who are better than them – O Lord of all the worlds. O Possessor of Majesty and Nobility.

All praise is for Allaah, Lord of all the worlds, and may He extol and send peace upon our Prophet Muhammad, upon his family, true followers and all his Companions.

Aameen.

The Second Khutbah

All praise is for Allaah, many pure and blessed praises as our Lord loves and is pleased with, and I testify that none has the right to be worshipped except Allaah, alone, having no partner. All praise is for Him at the beginning and the end. I testify that Muhammad is His slave and His Messenger, the one whom He chose and took as His khaleel, may Allaah extol him and send peace upon him, his family, followers, Companions and those who follow in his way.

To proceed:

O servant of Allaah! Fear Allaah, the Mighty and Majestic, and beware of neglecting the prescribed laws of Allaah. Beware of neglecting Allaah’s signs. Beware of failing to reflect upon the Book of Allaah. Beware of failing to know the Sunnah of Allaah’s Messenger صلى الله عليه و سلم – since in the Book of Allaah and the Sunnah of His Messenger صلى الله عليه و سلم lies your success (if you cling to them if you attest to the truth of what they inform of and follow their commands) in this world and the hereafter.

Servants of Allaah…

There are some people who doubt and seek to cause doubts that sins are a cause of misfortunes, and that is because of the weakness of their eemaan and their negligence in reflecting upon the Book of Allaah, the Mighty and Majestic, and I will recite for the benefit of such people the saying of Allaah, the Mighty and Majestic:

وَلَوْ أَنَّ أَهْلَ الْقُرَىٰ آمَنُوا وَاتَّقَوْا لَفَتَحْنَا عَلَيْهِم بَرَكَاتٍ مِّنَ السَّمَاءِ وَالْأَرْضِ وَلَٰكِن كَذَّبُوا فَأَخَذْنَاهُم بِمَا كَانُوا يَكْسِبُونَ أَفَأَمِنَ أَهْلُ الْقُرَىٰ أَن يَأْتِيَهُم بَأْسُنَا بَيَاتًا وَهُمْ نَائِمُونَ أَوَأَمِنَ أَهْلُ الْقُرَىٰ أَن يَأْتِيَهُم بَأْسُنَا ضُحًى وَهُمْ يَلْعَبُونَ أَفَأَمِنُوا مَكْرَ اللَّهِ ۚ فَلَا يَأْمَنُ مَكْرَ اللَّهِ إِلَّا الْقَوْمُ الْخَاسِرُونَ

“And if the people of the towns had believed and had taqwa (piety), certainly, We should have opened for them blessings from the heavens and the earth, but they belied (the Messengers). So we took them (with punishment) for what they used to earn (polytheism, and crimes etc.). Did the people of the towns them feel secure against the coming of Our punishment by night while they are asleep? Or, did the people of the towns then feel secure against the coming of Our punishment in the forenoon while they play? Did they then feel secure against the plot of Allaah. None feels secure from the plot of Allaah except the people who are lost.” (Soorah al-A’raaf (7):96-99)

One of the Pious Predecessors (Salaf) said:

“If you see Allaah grant blessings to a certain person, and then you see that person continuing in disobedience to Him, then know that this is from Allaah’s plan against him and that he is referred to by Allaah, the most Highs, saying:

وَالَّذِينَ كَذَّبُوا بِآيَاتِنَا سَنَسْتَدْرِجُهُم مِّنْ حَيْثُ لَا يَعْلَمُونَ وَأُمْلِي لَهُمْ ۚ إِنَّ كَيْدِي مَتِينٌ

“We shall gradually seize them with punishment in ways they perceive not. And I respite them; certainly My plot is strong.” (Soorah al-A’raaf (7):182-183)

O Muslims, O worshippers of Allaah:

By Allaah, sins affect the security of a land; they affect its ease; its prosperity; its economy; and they affect the hearts of its people. Sins cause alienation between the people. Sins cause one Muslim to regard his Muslim brother as if he were upon a separate religion other than Islaam.

But if we sought to rectify ourselves, our families, our neighbours and those in our areas, and everyone we are able to rectify, if we mutually encouraged good and forbade evil, if we assisted those who do this with wisdom and wise admonition – then it would produce unity and harmony. Allaah, the Mighty and Majestic, says:

وَلْتَكُن مِّنكُمْ أُمَّةٌ يَدْعُونَ إِلَى الْخَيْرِ وَيَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنكَرِ ۚ وَأُولَٰئِكَ هُمُ الْمُفْلِحُونَ وَلَا تَكُونُوا كَالَّذِينَ تَفَرَّقُوا وَاخْتَلَفُوا مِن بَعْدِ مَا جَاءَهُمُ الْبَيِّنَاتُ ۚ وَأُولَٰئِكَ لَهُمْ عَذَابٌ عَظِيمٌ

“Let there arise out of you a group of people inviting all that is good (Islaam), enjoining the ma’roof and forbiddin the munkar. And it is those who are successful. And be not as those who divided and differed among themselves after the clear proofs had come to them. It is they for whom there is an awful torment.” (Soorah Aali-‘Imraan (3):104-105)

[TN] Ma’roof: Tawheed (making all worship for Allaah alone) and all that Islaam orders one to do. Munkar: Shirk (associating others with Allaah in worship), Kufr (disbelief) and all that Islaam has forbidden).

I call myself and you, O my brothers, to come together upon the Deen of Allaah, the Mighty and Majestic; support one another in establishing the Sharee’ah of Allaah; advise each other sincerely with wisdom and wise admonition; debate with those whom we have to debate with in the best way and by satisfying them with textual proofs and intellectual proofs and do not abandon the people of false beliefs upon their falsehood since they have a right upon us that we should explain the truth to them and encourage them to follow it and that we explain what is false to them and warn against it.

But as for remaining a disunited nation having no regard for one another and not caring about the affairs of each then whoever does not care about the Muslims is not from them.

O Muslims, I say and repeat that it is binding upon us, being Muslims and Believers that we see the occurrences and misfortunes from the Islamic perspective as shown by the Book of Allaah and the Sunnah of His Messenger صلى الله عليه و سلم. Since if we look at them from a materialistic perspective then the unbelievers are stronger and greater than us in the materialistic sense and they hold sway over us and enslave us through that. However, if we look from an Islamic perspective by the way of the Book and the Sunnah then we will abandon all that is a cause of these misfortunes, and if we return to Allaah and aid the Deen of Allaah, the Mighty and Majestic, then Allaah says in His Book, and He is the most truthful in speech and most capable, He, the Mighty and Majestic:

وَلَيَنصُرَنَّ اللَّهُ مَن يَنصُرُهُ ۗ إِنَّ اللَّهَ لَقَوِيٌّ عَزِيزٌ الَّذِينَ إِن مَّكَّنَّاهُمْ فِي الْأَرْضِ أَقَامُوا الصَّلَاةَ وَآتَوُا الزَّكَاةَ وَأَمَرُوا بِالْمَعْرُوفِ وَنَهَوْا عَنِ الْمُنكَرِ ۗ وَلِلَّهِ عَاقِبَةُ الْأُمُورِ

“Verily, Allaah will help those who help His (cause). Truly, Allaah is All-Strong, All-Mighty. Those (Muslim rulers) who, if We give them power in the land, (they) order the establishment of prayer and the payment of Zakaat (the obligatory charity), and they enjoin the ma’roof and forbid the munkar. And with Allaah rests the end of (all) matters (of the creatures).” (Soorah al-Hajj (22):40-41)

He did not say “those whom if We give them power in the earth establish arenas of sin, idle, frivolity and shamelessness” rather he said:

“Those (Muslim rulers) who, if We give them power in the land, (they) order the establishment of prayer and the payment of Zakaat (the obligatory charity), and they enjoin the ma’roof and forbid the munkar. And with Allaah rests the end of (all) matters (of the creatures).“”

Consider carefully, O Muslim brother, how Allaah, the Mighty and Majestic, said:

وَلَيَنصُرَنَّ اللَّهُ مَن يَنصُرُهُ

“Verily, Allaah will help those who help His (cause). Truly, Allaah is All-Strong, All-Mighty.”

He stressed this promise of help with terms of emphasis: an implicit oath, the letter laam of emphasis, and the noon of emphasis. He further emphasized it by His saying:

إِنَّ اللَّهَ لَقَوِيٌّ عَزِيزٌ

“Truly, Allaah is All-Strong, All-Mighty.”

Since by His Power and His Might He helps those whom He wills, and consider how He ended the two Aayahs with His saying:

وَلِلَّهِ عَاقِبَةُ الْأُمُورِ

“And with Allaah rests the end of (all) matters (of the creatures).”

So a person may say due to his faulty thinking: “how can we be aided and granted victory against the unbelieving nations which are stronger and more powerful than us.” So Allaah, the Most High, explains that the affairs are under His control only and that He has power over everything. We all know what affect earthquakes have – occurring when Allaah, the Mighty and Majestic, has ordered:

كُن فَيَكُونُ

“Be! and it is.” (Soorah an-Nahl (16):40)

– and such huge and embracing destruction occurs in a single second as cannot be produced by the strongest of these nations.

By Allaah, if we truly aided Allaah’s Deen as we aught to then we would be granted victory over every enemy upon the earth, but unfortunately many of us are appendages of the enemies of Allaah and the enemies of His Messenger صلى الله عليه و سلم – observing their actions against Allaah and His Messenger صلى الله عليه و سلم then following them in that. Perhaps even going to their lands and tossing our flesh and blood – sons and daughters – into those lands where nothing heard but church bells… where in no adhaan (call to prayer) is heard… no mention of Allaah, the Mighty and Majestic, is heard… and nothing is seen except sin and idle frivolity…

So we ask Allaah, the Most High, that He turns the misguided of this Ummah back to the guidance, and that He makes us all to support one another and aid one another in carrying out good and righteousness until we return to this Ummah its lost glory and honour. Indeed He is one fully able and having this power to do that.

O Allaah accept from us (our righteous deeds). Indeed You are the one who hears and knows everything.
O Allaah accept from us (our righteous deeds). Indeed You are the one who hears and knows everything.
O Allaah accept from us (our righteous deeds). Indeed You are the one who hears and knows everything.

O Allaah, extol Muhammad and his true followers and family as You extolled Ibraaheem and the family of Ibraaheem. Indeed You are worthy of all praise, the most noble.

O Allaah, send blessings upon Muhammad and upon his true followers and family as You are Worthy of all Praise, the Most Noble.

Isti’adhah : Seeking Refuge with Allah : Tafsir Ibn Kathir

by AbdurRahman.orgJanuary 8, 2014March 26, 2015

Tafseer Ibn Kathir – Surah Fatihah

[1] Why the Devil is called Shaytan ?

In the Arabic language, Shaytan is derived from Shatana, which means the far thing. Hence, the Shaytan has a different nature than mankind, and his sinful ways are far away from every type of righteousness. It was also said that Shaytan is derived from Shata, (literally `burned’), because it was created from fire. Some scholars said that both meanings are correct, although they state that the first meaning is more plausible. Further, Siybawayh (the renowned Arab linguistic) said, “The Arabs say, `So-and-so has Tashaytan,’ when he commits the act of the devils. If Shaytan was derived from Shata, they would have said, Tashayyata (rather than Tashaytan).” Hence, Shaytan is derived from the word that means, far away. This is why they call those who are rebellious (or mischievous) from among the Jinns and mankind a `Shaytan’. Allah said,

(And so We have appointed for every Prophet enemies ـ Shayatin (devils) among mankind and Jinn, inspiring one another with adorned speech as a delusion (or by way of deception)) (6:112).

In addition, the Musnad by Imam Ahmad records that Abu Dharr said that the Messenger of Allah said,

(O Abu Dharr! Seek refuge with Allah from the devils of mankind and the Jinns.) Abu Dharr said, “I asked him , `Are there human devils’ He said, (Yes.)” Furthermore, it is recorded in Sahih Muslim that Abu Dharr said that the Messenger of Allah said,

(The woman, the donkey and the black dog interrupt the prayer (if they pass in front of those who do not pray behind a Sutrah, i.e. a barrier).) Abu Dharr said, “I said, `What is the difference between the black dog and the red or yellow dog’ He said,

(The black dog is a devil.).”

Also, Ibn Jarir At-Tabari recorded that `Umar bin Al-Khattab once rode a Berthawn (huge camel) which started to proceed arrogantly. `Umar kept striking the animal, but the animal kept walking in an arrogant manner. `Umar dismounted the animal and said, “By Allah! You have carried me on a Shaytan. I did not come down from it until after I had felt something strange in my heart.” This Hadith has an authentic chain of narrators.

[2] What does Isti`adhah mean

Isti`adhah means, “I seek refuge with Allah from the cursed Satan so that he is prevented from affecting my religious or worldly affairs, or hindering me from adhering to what I was commanded, or luring me into what I was prohibited from.” Indeed, only Allah is able to prevent the evil of Satan from touching the son of Adam. This is why Allah allowed us to be lenient and kind with the human devil, so that his soft nature might cause him to refrain from the evil he is indulging in. However, Allah required us to seek refuge with Him from the evil of Satan, because he neither accepts bribes nor does kindness affect him, for he is pure evil. Thus, only He Who created Satan is able to stop his evil. This meaning is reiterated in only three Ayat in the Qur’an. Allah said in Surat Al-A`raf,

(Show forgiveness, enjoin what is good, and turn away from the foolish (i.e. don’t punish them).) (7:199)

This is about dealing with human beings. He then said in the same Surah,

(And if an evil whisper comes to you from Shaytan, then seek refuge with Allah. Verily, He is Hearing, Knowing (7: 200).)

Allah also said in Surat Al-Mu’minun,

(Repel evil with that which is better. We are Best-Acquainted with the things they utter. And say: “My Lord! I seek refuge with You from the whisperings (suggestions) of the Shayatin (devils). And I seek refuge with You, My Lord! lest they should come near me.” (23:96-98).)

Further, Allah said in Surat As-Sajdah,

(The good deed and the evil deed cannot be equal. Repel (the evil) with one which is better, then verily he, between whom and you there was enmity, (will become) as though he was a close friend. But none is granted it (the above quality) except those who are patient ـ and none is granted it except the owner of the great portion (of happiness in the Hereafter, i.e. Paradise and of a high moral character) in this world. And if an evil whisper from Shaytan tries to turn you away (from doing good), then seek refuge in Allah. Verily, He is the Hearing, the Knowing) (41:34-36).

[3] The Tafsir of Isti`adhah (seeking Refuge)

Allah said,

(Show forgiveness, enjoin what is good, and stay away from the foolish (i.e. don’t punish them). And if an evil whisper comes to you from Shaytan (Satan), then seek refuge with Allah. Verily, He is Hearing, Knowing) (7:199-200),

(Repel evil with that which is better. We are Best-Acquainted with things they utter. And say: “My Lord! I seek refuge with You from the whisperings (suggestions) of the Shayatin (devils). And I seek refuge with You, My Lord! lest they should come near me.”) (23:96-98) and,

(Repel (an evil) with one which is better, then verily he with whom there was enmity between you, (will become) as though he was a close friend. But none is granted it except those who are patient ـ and none is granted it except the owner of the great portion (of happiness in the Hereafter, i.e. Paradise and of a high moral character) in this world. And if an evil whisper from Shaytan tries to turn you away (O Muhammad ) (from doing good), then seek refuge in Allah. Verily, He is the Hearing, the Knowing.) (41:34-36) These are the only three Ayat that carry this meaning. Allah commanded that we be lenient human enemy, so that his soft nature might make him an ally and a supporter. He also commanded that we seek refuge from the satanic enemy, because the devil does not relent in his enmity if we treat him with kindness and leniency. The devil only seeks the destruction of the Son of Adam due to the vicious enmity and hatred he has always had towards man’s father, Adam. Allah said,

(O Children of Adam! Let not Shaytan deceive you, as he got your parents ﴿Adam and Hawwa’ (Eve)﴾ out of Paradise) (7:27),

(Surely, Shaytan is an enemy to you, so take (treat) him as an enemy. He only invites his Hizb (followers) that they may become the dwellers of the blazing Fire) (35:6) and,

(Will you then take him (Iblis) and his offspring as protectors and helpers rather than Me while they are enemies to you What an evil is the exchange for the Zalimun (polytheists, and wrongdoers, etc)) (18:50).

The devil assured Adam that he wanted to advise him, but he was lying. Hence, how would he treat us after he had vowed,

(“By Your might, then I will surely, mislead them all. Except Your chosen servants among them (i.e. faithful, obedient, true believers of Islamic Monotheism).”) (38:82-83)

Also, Allah said,

(So when you ﴿want to﴾ recite the Qur’an, seek refuge with Allah from Shaytan, the outcast (the cursed one). Verily, he has no power over those who believe and put their trust only in their Lord (Allah). His power is only over those who obey and follow him (Satan), and those who join partners with Him.) (16:98-100).

[4] The Meaning of Ar-Rajim

Ar-Rajim means, being expelled from all types of righteousness. Allah said,

(And indeed We have adorned the nearest heaven with lamps, and We have made such lamps Rujuman (as missiles) to drive away the Shayatin (devils)) (67:5).

Allah also said,

(Verily, We have adorned the near heaven with the stars (for beauty). And to guard against every rebellious devil. They cannot listen to the higher group (angels) for they are pelted from every side. Outcast, and theirs is a constant (or painful) torment. Except such as snatch away something by stealing, and they are pursued by a flaming fire of piercing brightness) (37:6-10).

Further, Allah said,

(And indeed, We have put the big stars in the heaven and We beautified it for the beholders. And We have guarded it (near heaven) from every Shaytan Rajim (outcast Shaytan). Except him (devil) who steals the hearing then he is pursued by a clear flaming fire.) (15:16-18).

There are several similar Ayat. It was also said that Rajim means, the person who throws or bombards things, because the devil throws doubts and evil thoughts in people’s hearts. The first meaning is more popular and accurate.

[5] Virtues of the Isti`adhah

The Isti`adhah cleanses the mouth from the foul speech that it has indulged in. It also purifies the mouth and prepares it to recite the speech of Allah. Further, the Isti`adhah entails seeking Allah’s help and acknowledging His ability to do everything. The Isti`adhah also affirms the servant’s meekness, weakness and inability to face the enemy of his inner evil, whom Allah alone, Who created this enemy, is able to repel and defeat. This enemy does not accept kindness, unlike the human enemy. There are three Ayat in the Qur’an that affirm this fact. Also, Allah said,

(Verily, My servants (i.e. the true believers of Islamic Monotheism) ـ you have no authority over them. And sufficient is your Lord as a Guardian.) (17:65).

We should state here that the believers, whom the human enemies kill, become martyrs, while those who fall victim to the inner enemy – Satan – become bandits. Further, the believers who are defeated by the apparent enemy – disbelievers – gain a reward, while those defeated by the inner enemy earn a sin and become misguided. Since Satan sees man where man cannot see him, it is befitting that the believers seek refuge from Satan with Whom Satan cannot see. The Isti`adhah is a form of drawing closer to Allah and seeking refuge with Him from the evil of every evil creature.

[6] Is the Isti`adhah (seeking Refuge) required

The majority of the scholars state that reciting the Isti`adhah (in the prayer and when reciting the Qur’an) is recommended and not required, and therefore, not reciting it does not constitute a sin. However, Ar-Razi recorded that `Ata’ bin Abi Rabah said that the Isti`adhah is required in the prayer and when one reads the Qur’an. In support of `Ata’s statement, Ar-Razi relied upon the apparent meaning of the Ayah,

(Then seek refuge.) He said that the Ayah contains a command that requires implementation. Also, the Prophet always said the Isti`adhah. In addition, the Isti`adhah wards off the evil of Satan, which is neccessary, the rule is that the means needed to implement a requirement of the religion is itself also required. And when one says, “I seek refuge with Allah from the cursed devil.” Then this will suffice.

[7] Seeking Refuge before reciting the Qur’an

Allah said,

(So when you ﴿want to﴾ recite the Qur’an, seek refuge with Allah from Shaytan, the outcast (the cursed one).) meaning, before you recite the Qur’an. Similarly, Allah said,

(When you intend to offer As-Salah (the prayer), wash your faces and your hands (forearms)) (5:6) meaning, before you stand in prayer, as evident by the Hadiths that we mentioned. Imam Ahmad recorded that Abu Sa`id Al-Khudri said, “When the Messenger of Allah would stand up in prayer at night, he would start his prayer with the Takbir (saying “Allahu Akbar”; Allah is Greater) and would then supplicate,

(All praise is due to You, O Allah, and also the thanks. Blessed be Your Name, Exalted be Your sovereignty, and there is no deity worthy of worship except You.)

He would then say thrice,

(There is no deity worthy of worship except Allah,).

He would then say,

(I seek refuge with Allah, the Hearing, the Knowing, from the cursed Satan, from his coercion, lures to arrogance and poems.).”

The four collectors of the Sunan recorded this Hadith, which At-Tirmidhi considered the most famous Hadith on this subject.

Abu Dawud and Ibn Majah recorded that Jubayr bin Mut`im said that his father said, “When the Messenger of Allah started the prayer, he said,

(Allah is the Greater, truly the Greatest (thrice); all praise is due to Allah always (thrice); and all praise is due to Allah day and night (thrice). O Allah! I seek refuge with You from the cursed Satan, from his Hamz, Nafkh and Nafth.).” `Amr said, “The Hamz means asphyxiation, the Nafkh means arrogance, and the Nafth means poetry.” Also, Ibn Majah recorded that `Ali bin Al-Mundhir said that Ibn Fudayl narrated that `Ata’ bin As-Sa’ib said that Abu `Abdur-Rahman As-Sulami said that Ibn Mas`ud said that the Prophet said,

(O Allah! I seek refuge with You from the cursed devil, from his Hamz, Nafkh and Nafth.)

He said, “The Hamz means death, the Nafkh means arrogance, and the Nafth means poetry.”

[8] Seeking Refuge with Allah when One is Angry

In his Musnad, Al-Hafiz Abu Ya`la Ahmad bin `Ali bin Al-Muthanna Al-Mawsili reported that Ubayy bin Ka`b said, “Two men disputed with each other in the presence of the Messenger of Allah and the nose of one of them became swollen because of extreme anger. The Messenger of Allah said,

(I know of some words that if he said them, what he feels will go away, ‘I seek refuge with Allah from the cursed Satan.’)”

An-Nasa’i also recorded this Hadith in his book, Al-Yawm wal-Laylah.

Al-Bukhari recorded that Sulayman bin Surad said, “Two men disputed in the presence of the Prophet while we were sitting with him. One of them was cursing the other fellow and his face turned red due to anger. The Prophet said,

(I know of a statement which if he said it, will make what he feels disappear, `I seek refuge with Allah from the cursed Satan.’) They said to the man, `Do you not hear what the Messenger of Allah is saying’ He said, `I am not insane.”’ Also, Muslim, Abu Dawud and An-Nasa’i recorded this Hadith.

There are many other Hadiths about seeking refuge with Allah. One can find this subject in the books on supplication and the virtues of righteous, good deeds.

Seeking Istiqaamah (Steadfastness)

by AbdurRahman.orgJanuary 8, 2014February 19, 2015

Source: Al-Istiqaamah Magazine, Issue No.2

Allaah – the Most High – said:

“Indeed those who say: Our Lord is Allaah, and then do istiqaamah (be upright and obedient) upon them shall be no fear, nor shall they grieve. Those will be the companions of Paradise, to dwell therein forever – a reward for what they used to do.” [Soorah Ahqaaf 46:13].

From Abu ‘Umar Sufyan ibn ‘Abdullaah radiallaahu ‘anhu, who said: O Messenger of Allaah sallallaahu ‘alayhi wa sallam! Tell me something about Islaam which I can ask of no one but you? So he said: “Say: My Lord is Allaah and then do istiqaamah (be upright).” Abu ‘Umar then asked him: O Messenger of Allaah! What do you fear that is the most harmful to me? So he took hold of his tongue and said: “Control this.” 1

Abu Bakr as-Siddeeq radiallaahu ‘anhu said, whilst explaining the meaning of the aayah (verse): “thereafter do istiqaamah“ said: “Not associating any partners in the worship of Allaah.” And he said: “Not turning to other than Him.”

Abul-‘Aaliyah (d.90H) – rahimahullaah – said:
“To make the religion and one’s actions pure and sincere for Allaah alone.”

Qataadah (d.104H) – rahimahullaah – said:
“To stand firm upon obedience to Allaah.” 2

Ibn Rajab (d.795H) – rahimahullaah – said: 3
“The foundation of istiqaamah is: firmness of the heart upon tawheed (i.e. firmness in worshipping Allaah alone, not worshipping others along with Him) – as Abu Bakr and others have explained.

Thus when the heart is firm and upright upon the ma’rifah (realisation and knowledge) of Allaah, and upon fear, veneration and awe of Him, and upon love, desire and hope in Him, calling upon Him, and repenting and turning away from everything besides Him – then the limbs will all follow in obedience to Him. This is because the heart is the king of the limbs and they are its army. So if the king is upright, then his army and subjects will be upright.

Then, after the heart, the greatest of the body-parts which takes care of one’s istiqaamah is the tongue – since the tongue is the translator of the heart and is its interpreter (i.e. the tongue is like a ladle which scoops-out what is in the heart). This is why, when the Prophet sallallaahu ‘alayhi wa sallam ordered Abu ‘Umar with istiqaamah, he then ordered him to safeguard his tongue.

The Prophet sallallaahu ‘alayhi wa sallam also said:
“The eemaan (faith) of a person will not be upon istiqaamah (firmness and obedience to Allaah), until his heart is upon istiqaamah. And his heart will not be upon istiqaamah, until his tongue is upon istiqaamah.” 4

And he sallallaahu ‘alayhi wa sallam said:
“When the son of Aadam wakes up in the morning, then all of the body-parts humble themselves to the tongue, saying: Fear Allaah with regards to us, for we are dependant upon you. If you have istiqaamah, then we have istiqaamah, and if you swerve, then we also swerve.” 5″

1. Related by Muslim (no.31) and at-Tirmidhee (no.2535).
2. Ibn Katheer related these narrations in his Tafseer Qur’aanul-‘Adheem (4/106-107).
3. Jaami’ul-‘Uloom wal-Hikam (pp.312-313), abridged.
4. Related by Ahmad (3/198) with a Hasan isnaad.
5. Hasan: Related by at-Tirmidhee (no.2531), from Abu Sa’eed al-Khudree radiallaahu ‘anhu. It was authenticated by al-Albaanee in Saheehul-Jaami’ (no.351).

Foundations of True Faith : Love for Allah : Shaykh ’Abdur-Rahman ibn Hasan Alush-Shaykh

by AbdurRahman.orgJanuary 8, 2014February 22, 2015

Al-Ibaanah Magazine , Issue No.1
By Shaykh ’Abdur-Rahman ibn Hasan Alush-Shaykh [1] , (d.1285H) – rahimahullâh
Source: Fathul-Majîd Sharh Kitâbit-Tawhîd (pp.470-473).

Love for Allâh

Shaykh ’Abdur-Rahmân ibn Hasan said: [1]

“Allâh – the Most High – says:

“Say: If you truly love Allâh, then follow me, and Allâh will love you.” [2]

This âyah is also known as Ayatul-Muhabbah (the âyah about love). Some of the Salaf have said, “The people claimed that they loved Allâh, so Allâh the Most High revealed the âyah about muhabbah (love), “Say: If you truly love Allâh, then follow me, and Allâh will love you.” [3] So this âyah indicates the proofs and evidences for muhabbah and its fruits and benefits. So from the proofs of muhabbah and its clear signs is: to follow the Messenger sallallâhu ’alayhi wa sallam; and from its fruits and its benefits is: that Allâh will love you. So whosoever does not seek to follow the Prophet sallallâhu ’alayhi wa sallam, then such a person will not attain the love of Allâh.

Characteristics of True Love

Allâh – the Most High – also says:

“O you who believe! If any of you turns back from his religion (then wait) Allâh will create a people who will love Him and He will love them, who will be soft and gentle with the Believers and harsh with the disbelievers, who will fight in the path of Allâh, and will not be afraid of the blame from the blamers.” [4]

Here, Allâh has mentioned four characteristics of those who love Him:

Firstly and Secondly: they are gentle and soft towards the Believers. It is said that this means: to be merciful, compassionate and kind. ’Atâ‘ (d.114H) – rahimahullâh – said, “A Believer’s gentleness for another Believer is like that of a child towards his father, or a slave towards his beloved master; and against the disbeliever, it is like that of a lion towards its prey: “Strong against the disbelievers, and merciful towards each other.”

[5] ”

Thirdly, Jihâd in the Path of Allâh with the soul, the hand, the tongue, and with wealth and property. This is the characteristic by which the true muhabbah is ascertained.

Fourthly, they are not afraid of the blame and reproach of the blamers. This being the truest characteristic of muhabbah.

If the one claiming muhabbah, whilst loving his beloved, fears the blames and reproaches or others, then this is in reality, not considered to be true muhabbah. Allâh the Most High says:

“Those whom they call upon, themselves desire the wasîlah (means of approach) to their Lord to which of them should be nearest. They hope for His mercy and fear His punishment.” [6]

Here, three levels which are linked to muhabbah have been mentioned, [i] Love, which is desiring to seek nearness to Him; [ii] at-Tawassul (seeking the means of approach) to Him, through righteous and correct actions; [iii] Hope and fear, a proof of desiring the means of approach to Him through righteous and correct actions is that such actions are done hoping in His mercy and also fearing His punishment.

And it is known with necessity that seeking nearness (to Allâh) can only be achieved when there is a desire and love for this, and the desire and love for seeking nearness (to Him) stems from love of Him. Indeed, true love for Him necessitates desiring to draw near to Him. However, the Jahmiyyah and the Mu’attilah, none of this has any value. Since, in their (false) view, Allâh does not draw near to anyone, nor does anyone draw near to Him, nor does He love anyone. So they deny life for the hearts, bliss for the souls, coolness for the eyes and highlights the delights of this world and the Hereafter. And due to this denial, their hearts became hardened, and between them and Allâh there came barriers and obstacles from knowing Him and loving Him. They do not know Him, nor do they seek to love Him, nor do they mention Him, except by negating and denying His Names and Attributes. They criticize and condemn those who make mention of the perfect and majestic Names and the Attributes of Allâh, accusing them of that which is more befitting to be attributed to themselves! And sufficient is it for one possessing knowledge and possessing a heart with life, that they view the sayings of such people with harshness, contempt and hatred; knowing that such people have disassociated themselves from the love of Allâh the Most High and from knowing and understanding His Uniqueness and Oneness (with respect to His Names, Attributes and Actions).

A Comprehensive Definition

Ibn Taymiyyah (d.728H) – rahimahullâh – says:
“There cannot be clearer recognition of mahabbah than this, and this recognition in itself increases love for Allâh. And people have discussed (at lengths) about mahabbah – its causes, its signs, its fruits, its supports and its rulings. The most comprehensive of what has been said about this is what Abû Bakr al-Katânî relates from al-Junayd (d.297H):

Abû Bakr al-Katânî said:
A discussion about mahabbah took place in Makkah, during pilgrimage season. The Shaykhs who were present spoke about this topic, and al-Junayd being the youngest of them. They said to him: What do you say, O ’Irâqî? So al-Junayd lowered his head and tears were gushing from his eyes, then he said:

“A servant should overcome his soul,
And be continuous in the remembrance of his Lord,
Establishing the rights of his Lord,
Focusing upon Him with his heart,
The light of fear setting ablaze his heart,
Whilst drinking from the vessel of pure love,
And certain hidden realities being unveiled for him.
So when he talks, it is due to Allâh,
When he speaks, it is from Allâh,
When he moves, it is by the Command of Allâh,
And when he is serene, then it is from Allâh,
He belongs to Allâh, is for Allâh and is with Allâh.”

Upon hearing, the Shaykhs all started weeping, and they said: There is nothing left to add to that, may Allâh reward you O Crown of the Knowledgeable Ones.”

Developing Love for Allâh

Ibn al-Qayyim – rahimahullâh – says:

“The reasons which cause mahabbah of Allâh to develop, are ten:

Firstly: Reciting the Qur‘ân, reflecting and understanding its meaning and its intent.

Secondly: Drawing closer to Allâh – the Most High – through optional deeds, after fulfilling the obligatory duties.

Thirdly: Being continuous in the dhikr (remembrance) of Allâh, with the tongue, the heart and the limbs – under all circumstances. The more constant the dhikr, the more mahabbah develops and intensifies.

Fourthly: Giving precedence to what Allâh loves over personal loves, when being overcome by desires.

Fifthly: Contemplating and deliberating over the Names and Attributes of Allâh.

Sixthly: Recognising and remembering the favours and bounties of Allâh – both the manifest and hidden.

Seventhly: To be humble and submissive before Allâh – and this is the greatest matter.

Eightly: To be in seclusion reciting the Qur‘ân, during that time in which Allâh descends to the lowest heaven (which is the last third of every night), finishing this recitation with seeking Allâh’s forgiveness and repenting to Him.

Ninthly: To sit in the gatherings of true and sincere lovers of Allâh, reaping the fruits of their speech, and not to speak except if there is benefit in it and that you know that such talk will increase you in goodness and that it will benefits others as well.

Tenthly: To stay clear of all those causes which distances the heart from Allâh – the Mighty and Majestic.

So these are the ten reasons which cause the person to develop true love for Allâh and to reach the rank of al-muhabbah, by which he reaches his Beloved.” [7]

References

1. In Fathul-Majîd Sharh Kitâbit-Tawhîd (pp.470-473).
2. Sûrah Âli-’Imrân 3:31
3. This is the saying of al-Hasan al-Basrî, as is reported by Ibn Kathîr in his Tafsîr (1/366).
4. Sûrah Mâ‘idah 5:54
5. Sûrah al-Fath 48:29
6. Sûrah Mâ‘idah 5:54
7. Madârijus-Sâlikîn (3/17-18).

Abû Hurayrah – radiallâhu ’anhu – relates that the Messenger of Allâh sallallâhu ’alayhi wa sallam said:

“Allâh – the Most High – has said: Whosoever shows enmity to a friend of Mine, I shall be at war with him. My servant does not draw near to Me with anything more beloved to Me than the obligatory duties. And My servant continues to draw near to Me with the optional actions, so that I shall love him. So when I love him I am his hearing with which he hears, his seeing with which he sees, his hand with which he strikes and his foot with which he walks. Were he to ask something of Me, I would surely give it to him; and were he to ask Me for shelter, I would surely grant him it.

”Related by al-Bukhârî (11/340-341)

Loving Good For Your Muslim Brother (or Sister) : Umm ‘Abdillaah al-Waadi’iyyah

by AbdurRahman.orgJanuary 8, 2014March 17, 2015

Do Not Envy people for what Allaah has given them of His Bounty
Taken From: My Advice To The Women , By the Shaykhah: Umm ‘Abdillaah al-Waadi’iyyah
With the introduction and review of the Esteemed Shaykh: Aboo ‘Abdur-Rahmaan Muqbil ibn Haadee al-Waadi’ee
Pgs. 242-251

Musaddad told us that Yahya told us upon the authority of Shu’bah from Qataadah from Anas (radiAllahu anhu) that the Prophet (sallAllahu ‘alayhi wa sallam) said:

“None of you [truly] believes until he loves for his brother what he loves for himself.” (288)

Hence, in this prophetic narration you find that the one who does not desire good for his Muslim brothers, similar to the good that he desires for himself, is deficient in his belief.

Al-Haafidh said, The intent behind the negation here is (a negation of) the completeness of faith, and negating the name of something conveys a negation of the completeness of it and this is understood from their speech as in the statement, “So and so is not human.” The word Khayr (good) is a comprehensive word that includes all of the acts of obedience and permissible actions related to both the worldly life and the Hereafter while excluding the prohibited things. This is because the word Khayr (good) does not include those actions. (289) [End of cited speech]

It is also understood from this prophetic narration that a Muslim should hate evil for his brother, just as he hates evil for himself.

Upon the authority of ‘Abdullaah ibn ‘Amr ibn al-‘Aas who narrated that the Prophet (sallAllahu ‘alayhi wa sallam) said:

“So whoever desires to remove himself from the Fire and enter the Paradise, such that death overcomes him while he is a believer in Allaah and the Last Day, then let him treat the people in a manner in which he wishes to be treated.” (290)

So desiring good for the Muslims is from the reasons that cause a person to be removed from the Fire, as this prophetic narration indicates.

Desiring good for the Muslims is something that does not occur except from a person with a sound heart that is free of contamination like envy, contempt, and pride. For this reason, desiring good for the Muslims has become rare in this time, due to the lack of purity in the hearts, which is present in many of the people, except those whom Allaah has shown His Mercy.

The one who does not desire good for the Muslims is described with despicable attributes.

From them is:
1- Envy (Hasad):
Envy (Hasad) is to desire the removal of good from others.
Envy is from the attributes of the Jews and it is from their characteristics.

Allaah the Exalted says:

“Or do they envy people for what Allaah has given them of His Bounty? We have indeed already given the family of Ibraaheem (Abraham) the Book and the wisdom, and conferred upon them a great kingdom.”[Soorah an-Nisaa’ 4:54]

Allaah the Exalted says:

“Many of the people of the Scripture (Jews and Christians) wish that if they could turn you back to disbelief after you have believed, out of envy from themselves, (even) after the truth has become clear to them.”
[Soorah al-Baqarah 2:109]

Therefore, the Jews and Christians do not desire that good comes to any one of the Muslims. Thus, they desire from us that we abandon our religion while they know what we are upon leads to everlasting happiness and we have been prohibited from imitating them.

Envy (Hasad) is from the characteristics of the hypocrites:

The Exalted says:

“If some good should touch you, it distresses them, but if some evil should befall you, they rejoice at it. And if you remail patient and fear Allaah, their plot will not harm you at all. Indeed, Allaah encompasses all that they do.” [Soorah Aali ‘Imraan 3:120]

Envy (Hasad) can sever even the strongest of bonds.

The sons of Ya’qoob (Jacob alayhis salaam) envied their brother Yoosuf (Joseph) because their father used to love him moreso than he did them, just as Allaah described in their story that He has presented in Soorah Yoosuf.

The Exalted says:

“When they said, Truly, Yoosuf (Joseph) and his brother (Benjamin) are more beloved to our father than we, while we are a group consisting of many. Certainly, our father is in clear error. Kill Yoosuf (Joseph) or cast him out to (another) land, so that the favour of your father may then be attainable for you, and after that you will be a righteous people.” [Soorah Yoosuf 12:8-9]

Thus, they planned to kill him becasue of their envy for him because of his being more beloved to their father than they were.

Similarly, Satan envied our father Aadam (alayhis salaam) because of what Allaah had given him from [His] bounties and he became arrogant as Allaah the Exalted said:

“And when your Lord said to the angels, ‘I will create a human being out of clay from an altered black smooth mud. So, when I have fashioned him and breathed into him the soul which I created for him, then fall down to him in prostration.’ So, the angels prostrated themselves, all of them together. Except Iblees (Satan), he refused to be with those who prostrated. (Allaah) said, “O Iblees (Satan)! Why is it that you are not with those who prostrate?’ He said, ‘Never would I prostrate myself to a human whom You created out of clay from an altered black smooth mud.’ (Allaah) said, ‘Then, get out of here, for indeed, you are an outcast. And certainly upon you is the Curse until the Day of Recompense.'” [Soorah al-Hijr 15:28-35]

Similarly, the story of the two sons of Aadam, one of them envied his brother because Allaah accepted his brother’s sacrifice while his own sacrifice was not accepted. This envy led him to kill his brother

The Exalted says:

“And recite to them the story of the two sons of Aadam in truth; when they both offered a sacrifice (to Allaah), it was accepted from the one of them but was not accepted from the other. The latter said to the former, ‘I will surely kill you.’ The former said, ‘Certainly, Allaah accepts only from the righteous. If you raise your hand against me to kill me, I shall not raise my hand against you to kill you, for I fear Allaah, the Lord of the worlds. Indeed, I intend to let you acquire my sin as well as your sin and then you will be one of the people of the Fire. And that is the recompense of the wrongdoers.’ So his soul permitted for him the murder of his brother; he murdered him and became one of the losers. Then Allaah sent a crow who scratched at the ground to show him how to hide the disgrace of his brother. He said, ‘Woe to me! Have I failed to be like this crow and hide the disgrace of my brother?’ Then he became one of the regretful. [Soorah al-Maa’idah 5:27-31]

So then, the consequences of envy (Hasad) are harmful and can cause separation between two friends and between a man and his brother.

2- The envious resent of the decree of Allaah:

Therefore, he sees himself as though he has been cheated and for this reason, he cannot feel contentment or tranquility, but rather he feels depressed and sad.

It is upon mankind to look to those whom are below them, for indeed this is closer to recognizing the blessings (of Allaah) and being thankful for them; while looking towards those who are above them, leads to remorse and sadness and the belittling of one’s self.

And Zuhayr ibn Harb told me that Zubayr told us. (291)

In addition, Aboo Kurayb told us that Aboo Mu’aawiyyah told us.

Aboo Bakr ibn Abee Shaybah (with his wording) told us that Aboo Mu’aawiyyah and Wakee’ told us upon the authority of Al-‘A’mash from Aboo Saalih from Aboo Hurayrah who said that the Messenger of Allaah (sallAllahu ‘alayhi wa sallam) said:

“Look to those who are below you, and do not look to those whom are above you, because it is more appropriate that you do not belittle the blessings of Allaah.” (292)

No matter what mankind acquires in the worldly life, none of it matters in the least when compared to the safeguarding of his religion.

3- From the examples of the envious person’s resentments of the decree of Allaah is if the envious person had the ability to remove a blessing that was given to a person whom Allaah had favored with His blessings, he would most definitely do so. Either by making him poor after he had been rich, or by making him lowly after he had been honorable or ignorant when he had been knowledgeable or childless after once having many children or ugly after having been handsome or sickly after having been healthy and other than that.

Moreover, Allaah the Mighty and Majestic censures the one who withholds resentment towards His decree and His wisdom. He, the Glorified says:

“Do they distribute the Mercy of your Lord? It is We who appropriate their livlihood in this world, and We have raised some of them above others in degrees, so that they may make use of one another for service. But the Mercy of your Lord is better that whatever they accumulate.” [Soorah az-Zukhruf 43:32]

The Poet said:

Should it not be said to the one who was envious of me, “Do you not know whose rights you have violated?”
He has violated the rights of Allaah with his action because he was not contented with what he was given. So becasue of this, Allaah increased me (in good) and refused your supplications because of your insolence.”

It is very important that the envious people be neglected as mentioned by the poet:

“Remain patient upon the envy of the jealous, for indeed patience will deter them. Indeed the fire will devour itself if it does not find anything else to burn.”

Certainly, Allaah has commanded His Prophet to seek refuge from the envious one when He says:

“Say, I seek refuge in the Lord of the daybreak. From the evil of that, which He has created. And from the evil of the darkness when it settles. And from the evil of those who blow on the knots. And from the evil of the envier when he envies.” [Soorah al-Falaq 113:1-5]

In addition, Jibreel (Gabriel) recited a Ruqyaa (293) on the Prophet (sallAllahu ‘alayhi wa sallam) for everything that might harm him and this included the envious person.

Muhammad ibn Abee ‘Umar al-Makkee told us that ‘Abdul-‘Azeez ad-Daraawardee told us upon the authority of Yazeed (who is Ibn ‘Abdullaah ibn Usaamah ibn al-Haad) from Muhammad ibn Ibraaheem from Aboo Salamah ibn ‘Abdur-Rahmaan from ‘Aa’ishah – the wife of the Prophet (sallAllahu ‘alayhi wa sallam) that she said, “If the Messenger of Allaah (sallAllahu ‘alayhi wa sallam) used to complain of something, Jibreel (Gabriel) used to recite to him the following Ruqyaa:

‘In the Nmae of Allaah, may He heal you, and from every ailment, may He cure you, and from the evil of the envier when he envies; and from the influence of the eye.'” (294)

The Levels of Envy

1- From them is the one who exerts effort to remove the blessings of the person who is envied by way of transgression upon him with statements and actions. Then from these people are those who exert themselves in an effort to acquire what has been removed from the person against who was transgressed.

2- From them is the one who restricts his efforts to removing the blessings of the person who he envies without acquiring anything from him. This is the more evil and despicable of the two. This blameworthy envy is prohibited.

3- Another group from amongst the people, if they happen to envy another person, they do not act in accordance ith their envy. These people do not transgress against the person who is envied by way of their statements nor their actions.

4- Another group of people, if they find within themselves envy, they strive hard to remove it with kindness to the one whom they have envied by initiating goodness towards him and by supplicating for him, and spreading news of his good qualities. They do all of this in an effort to remove what they found in themselves of envy until this envy eventually changes because of their desire to be a better Muslim. This is from the highest degrees of belief and the possessor of this is a complete believer who loves for his brother what he loves for himself. (295)

FOOTNOTES:

288- Saheeh al-Bukhaaree [13/1]
289- in Al-Fath [57/1]
290- In Saheeh Muslim
291- Translator’s note: As it has been mentioned previously, this symbol indicates that the text of this prophetic narration contains two different chains of narrators which are linked by the ‘Arabic letter Haa. The letter Haa within this context indicates the point where the first and the second chains meet.
292- Saheeh Muslim [2275/4]
293- Translator’s note: the Ruqyaa is the recitation of specific verses from the Qur’aan as well as the mention of particular authentic supplications that have been established from the practice of the Prophet (sallAllahu ‘alayhi wa sallam) as a means of protection against magic and sickness.
294- Saheeh Muslim [2275/4]
295- For further reference see Jaami’ al-Uloom (page 306-327) and this has been selectively transmitted.

Allah’s Love is Attained by Following the Messenger : Tafseer Ibn Kathir

by AbdurRahman.orgJanuary 8, 2014February 26, 2015

Tafseer Ibn Kathir – Surah 3 : Ale Imraan :

(31. Say (O Muhammad to mankind): “If you (really) love Allah, then follow me (i.e. Muhammad), Allah will love you and forgive you your sins. And Allah is Oft-Forgiving, Most Merciful.”) (32. Say: “Obey Allah and the Messenger.” But if they turn away, then Allah does not like the disbelievers.)

This honorable Ayah judges against those who claim to love Allah, yet do not follow the way of Muhammad . Such people are not true in their claim until they follow the Shari`ah (Law) of Muhammad and his religion in all his statements, actions and conditions. It is recorded in the Sahih that the Messenger of Allah said,

(Whoever commits an act that does not conform with our matter (religion), then it will be rejected of him.)

This is why Allah said here,

(Say (O Muhammad to mankind): “If you (really) love Allah, then follow me, Allah will love you…”) meaning, what you will earn is much more than what you sought in loving Him, for Allah will love you. Al-Hasan Al-Basri and several scholars among the Salaf commented, “Some people claimed that they love Allah. So Allah tested them with this Ayah;

(Say (O Muhammad to mankind): “If you (really) love Allah, then follow me, Allah will love you…”). ”

Allah then said,

(“And forgive you your sins. And Allah is Oft-Forgiving, Most Merciful.”) meaning, by your following the Messenger , you will earn all this with the blessing of his mission. Allah next commands everyone,

(Say: “Obey Allah and the Messenger.” But if they turn away) by defying the Prophet ,

(then Allah does not like the disbelievers.) thus, testifying that defiance of the Messenger’s way constitutes Kufr. Indeed, Allah does not like whoever does this, even if he claims that he loves Allah and seeks a means of approach to Him, unless, and until, he follows the unlettered Prophet, the Final Messenger from Allah to the two creations: mankind and the Jinn. This is the Prophet who, if the previous Prophets and mighty Messengers were to have been alive during his time, they would have no choice but to follow, obey him, and to abide by his Law.

The Meaning of Reliance (Tawakkul) on Allaah : Shaikh Saalih ibn Al-Fawzaan

by AbdurRahman.orgJanuary 8, 2014March 24, 2015

Haqeeqat-ut-Tawakkul ‘alaAllaah (pg. 7-14)
Al-Ibaanah.com

All praise be to Allaah, Lord of the all that exists, and may Allaah send His peace and praises on His Messenger, our Prophet Muhammad, as well as on all of his family members and Companions, and those who follow his guidance, tread his methodology and adhere to his Sunnah until the Day of Recompense.

To Proceed: Relying on Allaah (tawakkul) is one of the greatest forms of worship. Allaah says: “So upon Allaah, put your trust if you are truly believers.” [Surah Al-Maa’idah: 23] So He made relying upon Allaah (tawakkul) a condition for Eemaan (Faith).

Allaah said to His Prophet: “So when you have made a decision, then put your trust in Allaah.” [Surah Aali ‘Imraan: 159]

So He ordered His Prophet to put his trust and reliance on Allaah.

Allaah says: “O Prophet! Allaah is sufficient for you and for the believers who follow you.” [Surah Al-Anfaal: 64]

And He says: “And whoever is dutiful to Allaah, He makes a way out for him (from every difficulty). And He will provide for him from places he never could imagine. And whoever puts his trust in Allaah, He will suffice him. Verily, Allaah will accomplish His purpose. Indeed, Allaah has set a measure for all things.” [Surah At-Talaaq: 2-3]

And He says: “And whoever is dutiful to Allaah, He will make his matter easy for him. That is the Command of Allaah, which He has sent down to you. And whoever fears Allaah and keeps his duty to Him, He will expiate from him his sins and enlarge his reward.” [Surah At-Talaaq: 4-5]

Furthermore, Allaah has linked this reliance (tawakkul) to worship ( ‘ibaadah), as occurs in His statement: “So worship Him and put your trust in Him.” [Surah Hood: 123]

Allaah orders us to put our trust in Him, and He praises those who do it. He also states in many verses of the Qur’aan that He loves those who put their reliance in Him. All of this indicates and shows the importance of putting one’s trust in Allaah.

Relying upon Allaah is from the actions of the heart – so it is an act of worship of the heart. Therefore, putting one’s trust in Allaah is not to be done with one’s limbs and body parts. Rather, it is found in the heart, just like fear (khawf), awe (khashyah), longing (raghbah), dreading (rahbah) and dutifulness (taqwaa) of Allaah – all of these are acts of worship of the heart.

The position of tawakkul (reliance on Allaah) is as some of the scholars have stated: “The position of tawakkul in the Religion is like that of the head on a body.”

So a person that does not have tawakkul does not have Religion, just like a body that has no head. It is well known that if a body is missing its head, it will cease to live. This is the same case with the Religion – if it lacks tawakkul, it lacks correctness – meaning that one will not have a correct religion.

Therefore, relying on Allaah has a great standing amongst the stations of servitude to Allaah. Allaah uses it to distinguish His believing servants from everyone else. So whoever doesn’t put his trust in Allaah at all is a disbeliever. And whoever puts his trust in Allaah and also on others besides Allaah (at the same time) is a polytheist. And as for the one who puts his trust in Allaah alone – he is a monotheistic believer whom Allaah loves and whose actions and statements He is pleased with. This is since he has established his actions and statements upon a correct foundation.

So what is the meaning of this tawakkul (reliance on Allaah), which holds such importance and high position in the Religion?

The Meaning of Reliance (Tawakkul) on Allaah

Tawakkul on Allaah means: Entrusting one’s affairs to Him and relying on Him in all matters. Entrusting one’s affairs to Allaah entails not turning to someone else for support.

So reliance (tawakkul) upon Allaah can be with regard to matters of Creed, such that the servant’s heart does not turn to anyone else besides Allaah. Therefore, he is always putting his reliance in Allaah, entrusting all of his affairs to Him.

The pagans did not fall into polytheism and disbelief except due to the fact that they put their reliance in other than Allaah, entrusted their affairs to other than Him, and believed in their hearts that someone besides Allaah was able to grant their requests, alleviate their worries and repel harms from them. So they relied on statues, idols, trees, stones, graves, shrines and the deceased. They put their trust in created beings to grant them things that only Allaah could do. So they began to ask them for help, offer sacrifices to them, make oaths to them, and direct various forms of worship to them. This is since they have relied on them apart from Allaah, thinking that they have the power to benefit them, harm them or grant their requests. Due to this, when they put their reliance in other than Allaah and directed their beliefs and worship to other than Him, they disbelieved in Him.

The foundation of Shirk is: Entrusting one’s affairs and putting one’s reliance on other than Allaah. This is why Allaah says: “So upon Allaah, put your trust if you are truly believers.” [Surah Al-Maa’idah: 23]

The scholars say: The object of the verb here “upon Allaah” denotes limitedness. Thus the ayah means: “Put your trust in Allaah alone and not anyone else.” So Allaah has restricted tawakkul to Himself alone apart from others. Upon Allaah” means not upon anyone else. The ayah continues: “…put your trust if you are truly believers.” Allaah has made tawakkul (reliance on Allaah) here a sign of one’s Faith in Him and proof of one’s Tawheed.

As for the one who claims to be a believer and an adherent of Tawheed, but yet then goes on to put his trust in other than Allaah, such as stones, trees, statues, graves, the deceased, and so on, then this person’s claim is false. And he is not a believer since he has entrusted his affairs to someone besides Allaah.

Likewise, one can put his trust in Allaah in order to achieve his worldly needs, such as obtaining provision, preventing an enemy, and repelling harms and dangers from himself.

Therefore, relying upon Allaah can be in religious matters as well as worldly matters. So you should rely on Allaah in your Creed and your Tawheed. And put your trust in Allaah for fulfilling your needs even if your needs are of a worldly nature, such as eating, drinking, clothing and accomplishing some set goals. Put your reliance and trust in Allaah for all matters.

Reliance on Allaah is not limited to just matters of Creed and Tawheed. Rather, it even applies to worldly matters and seeking provision. When it comes to fulfilling any goal, do not rely on anyone besides Allaah. This is since all of the affairs are in the Hand of Allaah. The keys of the heavens and the earth are in His Hand, so we must put our trust and reliance in Him.

All of the needs and objectives of the servants lie in the Hand of Allaah. So how can a person put his trust and reliance in other than Allaah for his religious and worldly matters? No doubt this is from ignorance and turning away from Allaah. Therefore, relying on Allaah is one of the greatest stations of servitude.

Published: April 1, 2006

The Prayer of a Traveler : Shaykh Salih Al-Fawzan

by AbdurRahman.orgJanuary 8, 2014March 17, 2015

Taken from “A Summary of Islamic Jurisprudence” by Sheikh Salih Al-Fawzan , Vol 1 , pg 238 – 241

A traveler is one of the excused persons for it is permissible for him to shorten the prayer consisting of four rak’ahs ( units of prayer ) to only two rak’ahs as stated in the Noble Qur’an, the Sunnah (Prophetic Tradition ) , and the consensus of Muslim scholars. Allah , Exalted be He , says:

“And when you travel throughout the land , there is no blame upon you for the shortening prayer ..” (Qur’an : An-Nisa:101 )

Moreover , the Prophet (Peace be upon him) performed only shortened prayers on his journeys [7]. Furthermore , on journeys , shortening the prayer is better than completing it according to the majority of scholars . It is narrated in the Two Sahihs that Aishah (may Allah be pleased with her ) said :

“When the prayer was enjoined ( by Allah ) , it was two rak’ahs (units of prayer ) only ( in every prayer ) both when in residence or on a journey . Then the prayers performed on journey remained the same , but ( the rak’ahs of ) the prayer for non-travelers were increased.” [8]

Umar (may Allah be pleased with him ) said:

“The prayer performed on journeys is of two rak’ahs . This is the complete prayer without shortening.” [9]

A Muslim on a journey is to start shortening the prayer as soon as he leaves his town or city as Allah permits the shortening of prayer for those who travel through the land . Before leaving his town, a Muslim is not legally considered a traveler through the land (and hence he is not permitted to shorten the prayer ) . The Prophet ( Peace be upon him ) used to shorten the prayer as soon as he left his hometown . So, if a person does not travel from the residential land , he is not considered a traveler.

A traveler is permitted to shorten the prayer even if he frequently travels , as in the case of a mail carrier or a taxi driver who spends most of his time on the way between towns.

It is permissible for a traveler to combine the Zuhr prayer and the Asr ( Afternoon ) prayer at the due time of either of them , and, likewise , to combine the Maghrib ( sunset ) prayer and the Isha ( night ) prayer at the due time of either of them . That is because what makes it permissible for the traveler to shorten prayer makes it permissible for him to combine prayers as well .

However , shortening prayer is a temporary permission valid when there is a necessity , as in the case when traveler is in haste on his journey. Mu’adh ( may Allah be pleased with him ) narrated :

” on the Battle of Tabuk , when the Prophet (Peace be upon him) had gone forth before the Sun passed the meridian , he would delay the Zuhar prayer and combine it with the Asr prayer , performing them together . But when he proceeded after the sun had passed the meridian , he would perform the Zuhr and the Asr prayers ( at the time of the Zuhr ) and then he would proceed. ( He acted similarly for the Maghrib prayer. ) When the sun had set before he proceeded , he would delay the Maghrib prayer and combine it with the Isha prayer , performing them together . But when he proceeded after sunset , he would perform the Isha prayer and the Maghrib prayer at the time of the Maghrib prayer “.

( Related by Ahmad and At-Tirmidhi ) [10]

When a traveler stops on his journey , to take a rest , it is better for him to perform each prayer shortened at its due time , not to combine prayers . If it is difficult for a Muslim patient to perform each prayer at its due time , then he is permitted to combine the Zuhr prayer and the Asr prayer ( at the duetime of either of them ), and to combine the Maghrib prayer and the Isha prayer ( at the due time of either of them ).

Shaykhul – Islam Ibn Taymiyah said :

“Allah has ordained shortening of prayer to remove difficulties and make things easy for the Muslim nation . So , a Muslim is permitted to combine prayers when necessary . All hadiths (related to this matter ) imply that it is permissible to combine two prayers at the due time of either of them in order to remove any possible hardship caused to the Prophet’s nation. Thus , it is permissible to combine prayers if it is to cause hardship if not done. This proves that it is permossible with greater reason for a Muslim patient to comine ( two ) prayers at the due time of either of them as long as it is difficult for him to perform each prayer at its due time . “ [11]

Ibn Taymiyah also said :

” Patients can combine the prayer according to the Sunnah for it is narrated in two hadiths that the Prophet ( Peace be upon him ) ordered a mustahadah [12] to combine the prayer . “[13]

By means of analogical deduction with the case a mustahadah , the combining of prayer is permitted for every Muslim who cannot purity for every prayer, such as those inflicted with enuresis , a continuously bleeding wound , or a permanent nosebleed .The Prophet ( Peace be upon him ) said to Hamnah Bint Jahsh when she asked him about istihadah [14] ( vaginal bleeding other than menstruation ) :

“…But if you are strong enough to delay the Zuhr prayer and advance the Asr prayer ,to wash , and then combine the Zuhr and the Asr prayers; (and ) to delay the Maghrib prayer and advance the Isha prayer , to wash , and then combine the two prayers, do so .”

( Related by Ahmad , Abu Dawud , and At-Tirmidhi and deemed sahih ( authentic) by the latter ) [15]

It is permissible to combine the Maghrib prayer and the Isha prayer , in particular , if there is rain that wets clothes and causes difficulty ( for those who go to the mosque ). The Prophet ( Peace be upon him ) combined the Maghrib prayer and the Isha prayer in a rainy night [16] , and so did Abu Bakr and Umar afterwards [17].

Shaykul – Islam Ibn Taymiyah ( may Allah have mercy on him ) said :

” According to the soundest view of scholars , it is permissible for a Muslim to combine prayers because of mud or strong cold wind in a dark night , even if it has stopped raining . This is more incumbent than performing each prayer at its due time at home . Moreover, to abandon combining congregational prayers in mosque to perform prayer at home is a bid’ah ( a matter innovated in religion ) that contradicts the Sunnah ( Prophetic tradition ) . It is an act of the Sunnah to perform the Five ( obligatory ) prayers in congregation in the mosque , and this is more due , according to the unanimous agreement of Muslims , than performing prayers at home. In addition, congregational prayer combined in the mosque is more due than performing prayers at home individually, according to the unanimous agreement of the scholars who maintain the aforementioned permissibility to combine prayers ( due to bad weather ) , such as Malik , Ash-Shafi’i and Ahmad . [18]

It is better for one permitted to combine prayers to combine them according to what suits his / her situation most. On the day of ‘ Arafah , it is better ( for the pilgrims ) to combine the Zuhr prayer and the Asr prayer at the time of the former [19], but in Muzdalifah , it is better ( for the pilgrims ) to combine the Maghrib prayer and the Isha prayer at the time of the latter , according to what the Prophet (Peace be upon him) did ( in his Hajj )[20] . On the day of Arafah , pilgrims combine the Zuhr and the Asr prayers at the time of the former in order to continue staying at ‘ Arafah mount (without interruption), but in Muzdalifah, they combine the Maghrib and the Isha prayers at the time of the latter to continue moving toward Muzdalifah.

In general , it is an act of the Sunnah for pilgrims to combine prayers on the Day of Arafah and in Muzdalifah but in circumstances other than that , it is permissible when necessary . However , when there is no necessity , it is better for a traveller to perform each prayer at its due time . During the days of his Hajj , the Prophet (Peace be upon him) combined prayers only on the Day of ‘ Arafah and in Muzdalifah , but he (Peace be upon him) did not combine prayers in Mina because he was to stay there . So the Prophet (Peace be upon him) used to combine prayers only when he was in a hurry on a journey . We invoke Allah to guide us to useful knowledge and good deeds .

End Notes:

[7] Ad-Dara qutni ( 2275 , 2276) [2/168] and Al-Bayhaqi [3/141]

[8] Al-Bukhari (350) [1/601] and Muslim (1568) [3/199]

[9] An-Nasai (1419) [2/123] and Ibn Majah (1036) [1/556]

[10] Abu Dawud (1208) [2/10] and At-Tirmidhi (552) [2/438]

[11] See: Majmu ‘ul Fatawa (26/64)

[12] Mustahadah: A woman in a state of istihadah (i.e a woman having vaginal bleeding other than menstruation)

[13] See : Majmu ‘ul Fatawa (24/72,74)

[14] Istihadah: Vaginal bleeding other than menstruation

[15] Ahmad [6/381,382,439-440] and At-Tirmidhi (128) [1/221]

[16] Al-Bukhari (543) and Muslim (705)

[17] ‘Abdur-Razzaq in his Musannaf (4440) [2/556]

[18] See: Majmu ‘ul Fatawa (24/38,29)

[19] Muslim (2941) [4/402]

[20] Al-Bukhari (1674) [3/660] and Muslim (309) [5/38]

Pride : A Barrier to Paradise : Shaykh Abdur-Rahmaan as-Sa’dee

by AbdurRahman.orgJanuary 8, 2014January 4, 2015

[Taken from Bahjatul-Quloobul-Abraar (pp. 156-158)]Source: Al Istiqamah Magazine, Issue No.7 – Rabî’ ul-Awwal 1418H / July 1997

From ‘Abdullaah Ibn Mas’ood radi-Allaahu ‘anhu who related that Allaah’s Messenger sal-Allaahu ‘alayhe wa sallam said:

“Whoever has an atoms worth of kibr (pride) in his heart will not enter Paradise.” So a man said: What about a person who loves (i.e. takes pride in) wearing beautiful clothes and beautiful shoes? So he replied: “Indeed Allaah is beautiful and loves beauty. Kibr (pride) is to reject the truth, and to despise the people.” 1

So Allaah – the Most High – informs us that the Hellfire is the abode of those who have kibr (pride and arrogance). And we learn from the (above) hadeeth that: “Whoever has on atoms worth of kibr (pride) in his heart will not enter Paradise.” So this is a proof that kibr (pride) necessitates entry into the Hellfire and prevents entry into Paradise. And this comprehensive explanation that the Prophet sal-Allaahu ‘alayhe wa sallam mentioned has clarified the meaning of kibr (pride) in the dearest possible manner. So he divided kibr into two types:-

[1] Pride against the truth: This is to reject the truth and not to accept it. So anyone who reject the truth is proud and arrogant – in accordance with what he reject of the truth. So it is obligatory upon everyone to humble themselves to the truth which Allaah sent His Messenger with, and which He sent down in His Book. As for those whose pride and arrogance prevents them from totally complying with the Messengers (i.e. having eemaan or faith in them and their message) – then they are kuffaar (unbelievers) who will dwell in the Hellfire for eternity. Since when the truth comes to them via the Messengers, who explain to them the signs and clear proofs, they reject it and are prevented from accepting it, due to the kibr that they harbour in their hearts. Allaah the Most High – said:

“Indeed those who argue about the Signs of Allaah without any authority having come to them, there is nothing in their hearts except kibr (pride). They will never accept the Prophet Muhammad sal-Allaahu ‘alayhe wa sallam as a Prophet.” [Soorah Ghaafir (40):56]

As for those whose arrogance and pride prevent them from complying with parts of the truth – because it opposes their personal opinions or their whims and desires – then such people are not kuffaar (unbelievers), but such an action necessitates them being punished in accordance with what they have of kibr. This is why the Scholars are agreed that whenever the Sunnah (guidance and way) of Allaah’s Messenger sal-Allaahu ‘alayhe wa sallam has been explained to anyone, then it is not lawful for him to turn away from it to the saying of someone else, whoever and whatever status he may have. So it is obligatory upon the seeker of knowledge to give complete and absolute precedence to the saying of Allaah and the saying of His Messenger sal-Allaahu ‘alayhe wa sallam over and above the saying of anyone else, and that he should make that the basis to which he returns, and the foundation upon which he builds; following the guidance of the Prophet sal-Allaahu ‘alayhe wa sallam, striving hard to understand what is intended from it, and following this, both inwardly and outwardly. When a person conforms to this great principle, then he has indeed reached goodness and excellence, and all his errors will be forgiven to him; since his overall objective is to follow that which has been prescribed upon him. So his errors are excused due to his striving his best to recognise and comply with the truth – and this is humbling oneself to the truth.

[2] Pride towards people: This type is to despise the people, and to look down upon them. This attitude arises when a person is amazed with his own self, thinks highly of himself, and thinks he is better than others. So this causes him to have kibr towards the creation, despise them, mock them, and to degrade them through both speech and action. Allaah’s Messenger sal-Allaahu ‘alayhe wa sallam said:

“It is enough evil for a person to despise his brother Muslim.” 2

This is why the man asked: “What about a person who loves (i.e. takes pride in) wearing beautiful clothes and shoes?” Because he feared that this was the kibr which would be under the threat of punishment. So the Prophet sal-Allaahu ‘alayhe wa sallam explained to him that this was not from kibr; since this person was one who complied with the truth, and was humble towards people, and that this was from the beauty that Allaah loves, for indeed Allaah – the Most High is beautiful in His Dhaat (Self), Sifaat (Attributes) and Af’aal (Actions), and He loves both outer and inner beauty.

As regards outer beauty, then it includes cleanliness of the body, clothes and place. As regards to inner beauty, then it is beautifying the character. This is why the Prophet sal-Allaahu ‘alayhe wa sallam used to supplicate:

“O Allaah! Guide me to having beautiful manners and characteristics, no one can guide me to beautifying them except You. And turn away from me all evil actions and characteristics, no one con turn them away from me except You.” 3

And Allaah knows best.

FOOTNOTES

1. Related by Muslim in his Saheeh (1/65).

2. Related by Muslim (no.2564).

3. Related by an-Nasaa’ee (no.861). It was authenticated by al-Albaanee in his Sifatus-Salaah (p.93)

Repentance (Tawba) : Dr. Saleh as-Saleh [Audio & Transcribed Text]

by AbdurRahman.orgJanuary 8, 2014November 15, 2018

Bismillaahir Rahmanir Raheem.

Listen / Download Mp3 Here (Time 52:58)

Khutbatul Haajah…

The one who forgives the sins, alhamdulillaah! The one who accepts the repentance. I testify that Allaah alone deserves to be worshipped, subhanahu wa ta’ala. He is the most Generous and He is the one who bestows upon us at-Taubah, repentance. Repentance is the task of the entire life. It is the beginning and the end of slave worship. It is the first station of the station of slavery to Allaah. It is its middle and it is its end. Our need for it is very great because we sin a lot and we become negligent concerning the right of Allaah upon us. Day and night we go through heedlessness. So we need that which polishes the hearts & purifies it from the accumulation of sins and disobedience and their stains. Tauba is to abandon the sin knowing its ugliness. With regards to doing it we should be determined not to return to indulge in it out of love, sincerity and hope for reward from Allaah fearing the punishment and that to be before examining death and before the sun rises from the West. This is the Tauba. Allaah opens its doors and promises to accept it irrespective of how major or how many sins there may be. Allaah says: ‘Turn ye unto obedience and repentance with true faith to your Lord and submit to Him in Islaam before the torment comes upon you, then you will not be helped.’

Allaah says: ‘And it is He who accepts repentance from His slaves and forgives sins and He knows what you do.’

Allaah says : ‘And whoever does evil or wrongs himself but afterwards seeks Allaah’s forgiveness, he will find Allaah Oft-Forgiving Most Merciful – subhanahu wa ta’ala.

And He said concerning the Christians in (Surah Maidah 5: 73–74) urging them to repent : Surely, disbelievers are those who said: “Allaâh is the third of the three (in a Trinity).” But there is no ilâh (god) (none who has the right to be worshipped) but one Ilâh (God -Allâah). And if they cease not from what they say, verily, a painful torment will befall the disbelievers among them.’

Then he urged them to repent to Him and said: ‘Will they not repent to Allâh and ask His Forgiveness? For Allâh is Oft Forgiving, Most Merciful.’

How many of us use this verse when we give Dawah to the Christians in particular when they nullify what Allaah nullifies from trinity. How many of us think about verse 74? ‘Will they not repent to Allâaah and ask His Forgiveness? For Allâh is Oft Forgiving, Most Merciful.Giving them hope, giving them glad tidings that Allaah forgives this great error of theirs.

And Allaah spoke concerning the people of the Ditch Surah Burooj (85:10) – ‘Verily, those who put into trial the believing men and believing women (by torturing them and burning them), and then do not turn in repentance, (to Allâah), will have the torment of Hell, and they will have the punishment of the burning Fire.’

Al Hasan al Basri (Rahimahullah) said : Look to this great generosity of Allaah. They killed His friends whilst He calls them to repent and ask His forgiveness.’

Allaah warns us none should despair of His Mercy in (Surah Zumar : 39-53) – Say: “O ‘Ibâdî (My slaves) who have transgressed against themselves (by committing evil deeds and sins)! Despair not of the Mercy of Allâah, verily Allâah forgives all sins. Truly, He is Oft-Forgiving, Most Merciful.

Ibn Abbas (may Allaah be pleased with him) commented saying : ‘anyone who despairs the slaves of Allaah after the revelation of the above verse, then he has denied the Book of Allaah.’

As to the merits of Tauba, its secrets & its blessings, then these are numerous and diverse.

Tauba calls to success. Tauba leads to happiness. Tauba expiates sins & if it is perfected it changes the sins into good deeds. And when a slave turns in repentance to Allaah it is one of the most beloved acts of worship to Allah and Allaah subhanahu wa ta’ala is pleased with the tauba of those asking for it.

The Prophet (sal allaahu alaiyhi wa sallam) said in the hadith reported by Bukhari & Muslim : ‘A believer sees his sins as if he is sitting under a mountain which he is afraid may fall on him. Whereas an evil, wicked doer considers his sins as flies passing over his nose and he just drives them away.’

Ibn Masud added Allaah’s Messenger (sal allaahu alaiyhi wa sallam) said: Allaah is more pleased with the repentance of his slave than a man who encamps at a place where his life is jeopardized. But he has his riding animal carrying his food and water. He then rests his head and sleeps for a short while and wakes to find his riding animal gone. He starts looking for it and suffers from severe heat and thirst or what Allaah wished him to suffer from. He then says: ‘I will go back to my place.’ He returns and sleeps again. Then when he wakes up, he raises his head to find his riding animal standing beside him. So imagine his happiness. Allaah said in the beginning here that Allaah is more pleased with the repentance of his slave than the situation of pleasure that this person experiences after he was saved from death. Such pleasure was not mentioned concerning other worships, (meaning other than the tauba) and know that this pleasure has a profound influence on the status of the one who repents and on his heart.

From the merits of Tauba is that : through its great influence on the stations of uboodiyah, brings forth love, kindness, softness, mildness, gratitude to Allaah, praise of Him, being pleased with Him, enjoying his many blessings. And from its merits ‘humbleness.’ – humility of the heart, submissiveness to Allaah. And this is more beloved to Allaah than many of the apparent actions. Although the apparent actions may be more in quantity and quality than the slavery of repentance. Why? Because humility & humbleness is the spirit of worship and its essence. That’s why Allaah subhanahu wa ta’ala is with the broken hearts, the humble ones to Him, & that’s why He subhanahu wa ta’ala is most near to His slave when he is in the position of humbleness & humility – and that is the prostration. Because this is the station of humility. And this may be the secret behind the response of Allaah to the invocation of the oppressed, the invocation of the traveler & to the invocation of the fasting person. Because of the humility in their hearts. The anguish of the oppressed causes the broken heart. Similarly the traveler finds broken heartedness (humility) when he travels to strange places. Similarly in a fasting person, it breaks the animalistic drive for lust & desires as Imaam Ibn Qayyim (rahimahullah) discussed. Despite the greatness of tauba and its great blessings there are however mistakes made by many people regarding tauba. And that is due to ignorance or negligence and his heedlessness.

From these mistakes:

1)Delaying repentance : In this case the person should repent for his sins & from his delay in repenting.

2)Paying no attention to Tauba: paying no attention to those sins the person may not know that he had committed. Because there are secret sins that are hidden & there are sins that the person is ignorant of. There is no salvation from this except through a general tauba : from that which he knows & from that which he doesn’t know. And that’s why the Prophet (salallaahu alaiyhi wa sallam) said that shirk in this ummah is more hidden & concealed than the creeping of ants.

Abu Bakr (may Allaah be pleased with him) asked Prophet (salallaahu alaiyhi wa sallam) how we could we rid ourselves from this. He (salallaahu alaiyhi wa sallam) said: reciting

Supplication for fear of shirk : (Quoted by Bukhari)

‘O Allaah, I take refuge in You lest I should commit shirk with You knowingly and I seek Your forgiveness for what I do unknowingly.’

3)From the mistakes is to abandon tauba fearing that one may return to the sin again or fearing from criticism by others or fearing to go to a lower rank & losing prestige & fame. This is a mistake that should be avoided. Thus the person should be determined to repent. And if he returns to the same sin, let him renew the tauba one more time & so on if it recurs. And let him realize that if he repents Allaah will compensate him with good for that which he abandoned.

4)Widening the extent of the sin depending on the Mercy of Allaah and this is grave error. Why because, we know ‘Yes’ that Allaah is the Oft-Forgiving Most Merciful but we also know that He is severe in punishment. Allaah says: and never will his wrath be turned back from the people who are criminals, sinners etc. So the person has to remember this as well.

5)Repentance of the liars: those who abandon the sins temporarily due to sickness, accidents or other reasons, due to fear or hoping for some prestige. Whenever they get the opportunity, they return to the sins. This is the tauba of the kazzabeen – the repentance of the liars. It is not a true tauba. Not including of course in this the type of people who may think of committing a sin (his self invites/incites him to commit a sin) or that shaytaan deceived him & made him commit it. Then he regrets it and he repents. This is a true repentance. Also NOT included are thoughts — as long as they are thoughts and not materialized into action.

6)The delusion concerning the respite (an interval of rest or relief / a period of temporary delay) which Allaah gives to the wrongdoers. This turns people off from tauba. And that’s why the Prophet (salallaahu alaiyhi wa sallam) said: that if you see Allaah giving His slaves from the bounties in this life whilst he is sinning, He gives him what he likes – then this is a gradual attraction to punishment. Then the Prophet (salallaahu alaiyhi wa sallam) recited the saying of Allaah from Surah al-An’am:44 ‘So, when they forgot (the warning) with which they had been reminded, We opened to them the gates of every (pleasant) thing, until in the midst of their enjoyment in that which they were given, all of a sudden, We took them to punishment, and lo! They were plunged into destruction with deep regrets and sorrows. (This is reported by Imaam Ahmed & the men of narration are trustworthy.)

Anyone who does evil will be recompensed for. And maybe that the sinner thinks his body is safe & then thinks that there is no punishment while his heedlessness concerning the fact that he will be punished if he does not repent in itself is a punishment. Ibn al-Jawzi (rahimahullaah) said: What is incumbent upon the intellectual (a person who has sound intellect) is to be cautious concerning his sins because its fire is under the ashes, and may be that the punishment is delayed due to the clemency of Allaah & may be it comes speedily. A person of sound intellect, when he commits a sin will hasten to repent.

7)From the mistakes concerning repentance is the despair from the Mercy of Allaah & the despair from repentance. Some people when they indulge in excessive sins and they repent once or twice, then they return to the sin once more & thereafter they return to the sin over and over again, they despair from the Mercy of Allaah. And this is a grave error. Because none despairs from the mercy of Allaah except the disbelievers.

We ask Allaah subhanahu wa ta’ala to assist us to be from those who repent sincerely to Him and may He, the Most High accept our repentance. Walhamdulillaahi rabbil Aalameen.

May Allaah reward the sister who Transcribed from the Audio

Repel evil with that which is better

by AbdurRahman.orgJanuary 8, 2014February 19, 2015

From Al-Istiqaamah Magazine , Issue No.7 , Rabee’ ul-Awwal 1418H / July 1997

Allaah – the Most High – said:

“The good deed and the evil deed cannot be equal. Repel evil with that which is better; then indeed, he between whom and you there was enmity, will become as though he was a close friend.” [Soorah Fussilat 41:34].

Imaam as-Sa’dee (d. 1376H)- rahimahullaah – said:

“Not equal are acts of goodness and obedience, which are done to earn the pleasure of Allaah; and acts of evil and disobedience, that bring about the anger of Allaah, and not His good pleasure. Likewise. not equal are those acts of goodness and kindness that are done towards the creation, and those acts of evil done against them – neither in their nature, their characteristics, nor in their rewards: “Is not the reward for good acts, goodness.” Then, a particular, but important act of ihsaan (goodness and kindness) is commanded, which is: showing ihsaan towards the one who has ill-treated you; because Allaah commanded to repel evil with that which is better. This means that whenever you are ill-treated by anyone from amongst the creation – in particular those that have great rights over you; such as relatives, friends, and their like – then return their ill-treatment of you with acts of kindness and goodness towards them. Thus, if you have been cut-off from then seek to join the ties of relation; if you have been oppressed, then be forgiving; if you have been spoken ill of, either in your presence or behind your back, then do not retaliate, but rather be forgiving and speak to them with mild and soft words; if you have been boycotted and abandoned, then continue speaking to those who have done so, with good words, and continue giving them the greetings of salaam. So if you return acts of evil with acts of ihsaan (goodness and kindness), then you will indeed acquire a tremendous benefit.”1

Consider also, the following incident.

‘Aaishah radiallaahu’anhaa said:

I asked the Prophet sallallaahu ‘alayhi wa sallam: O Allaah’s Messenger, has there ever been a day more severe upon you than the day of Uhud? So he said: “Your tribe troubled me greatly, and the most troublesome thing which I experienced from them was on the day of ‘Aqabah when I presented myself to Ibn ‘Abd Yaaleel ibn ‘Abd Kulaal, and he did not respond to my Message as I had hoped. So I returned overwhelmed with grief and sorrow, and did not recover until I reached Qarnuth-Tha’aalib. I raised my head and saw a cloud shading me. Then I looked and saw (the Angel) Jibreel in it, and he called me saying. Allaah has heard what your people have said to you, and their reply. And Allaah has sent the Angel of the mountains to you to do whatever you wish. So the Angel of the mountains called me, greeted me with Salaam; and then said. O Muhammad. Allaah has heard what your people said to you, and I am the Angel of the mountains. My Lord has sent me to you, that you may order me as you wish. So what do you wish? If you should so wish, I will crush them beneath the two mountains.” So Allaah’s Messenger sallallaahu ‘alayhi wa sallam said: “No, rather hope that from their offspring will come who will worship Allaah alone, and not worship anything else along with Him.”2

Ibn Abee Haatim (d.328H) – rahimahullaah – said:

“I entered Damascus and came upon the students of hadeeth, and I passed by the circle of Qaasim al-Joo’ee (d.248H). I found a group sitting around him and he was speaking. Their appearance amazed me; and I heard him saying: “Seize the benefit of five things from the people of your time: when you are present, you are not known; when you are absent, you are not missed; when you are seen, your advice is not sought; when you say something, your saying is not accepted; and when you have some knowledge, you are not given anything for it. I also advise you with five matters: when you are treated unjustly, do not behave unjustly; when you are praised, do not become happy; when you are criticised, do not become upset; when you are not believed, do not become angry; and if people act deceitfully towards you, do not act deceitfully towards them.” Ibn Abee Haatim said: So I took that as my benefit from Damascus.”3

1. Tayseerul-Kareemur-Rahmaan (p.695).
2. Related by al-Bukhaaree (no.3231) and Muslim (no.1795).
3. Related by Ibn al-Jawzee in Sifatus-Safwaa (2/200)