The Aqeedah and Manhaj of AhlusSunnah wal Jamah

AbdurRahman.Org

Islamic Knowledge – Islam, Sunnah, Salafiyyah

Category: ~All

[Must Read] Why we should seek Laylatul-Qadr on all of the last ten nights of Ramadan – Ibn Taymiyyah

AbdurRahman.org's avatar by

Ibn Taymiyah on Seeking Laylatul-Qadr
A fatwa from Ibn Taymiyah on Why we should seek Laylatul-Qadr on all of the last ten nights of Ramadan. Translated by Owais al Hashimi hafidhahullaah

Read the PDf @ https://drive.google.com/file/d/0B4RZz-y21qm_WkhZU3BscF93THc/view?usp=sharing

—

When To Seek Out Laylatul-Qadr (The Night Of Decree)
Shaikhul-Islaam Ibn Taimiyyah -rahimahullaah
Translated by Aboo Talhah Daawood ibn Ronald Burbank rahimahullaah

Shaikhul-Islaam Ibn Taimiyyah -rahimahullaah- was asked about LaylatulQadr, whilst imprisoned in the mountain citadel (in Cairo) in the year 706 H. So he responded:

“All praise is for Allaah. Laylatul-Qadr is in the last ten (nights) of the month of Ramadaan. This is what is authentic from the Prophet (صلى الله عليه و سلم) , that he said: <<It is within the last ten of Ramadaan>>, and it is within the odd nights from them [1]

However the odd nights may be counted with reference to what has already passed by, such that it should be sought on the night of the twenty first, the night of the twenty third, the night of the twenty fifth, the night of the twenty seventh, and the night of the twenty ninth; and they may otherwise be counted with reference to what remains, just as the Prophet (صلى الله عليه و سلم) said: <<On the night when nine remain, on the night when seven remain, on the night when five remain, on the night when three remain.>> [2]

So based upon this, if the month is of thirty days, then that will be one of the even nights. So the twenty second will be (the night) when nine remain, the twenty fourth will be when seven remain; and this is how Aboo Sa`eed al-Khudree explained it in the authentic hadeeth; and this is how the Prophet (صلى الله عليه و سلم) established it in the month. If, however, the month is of twenty nine days, then counting in accordance with what remains will then be just the same as counting in accordance with what has passed.

So, this being the case, it is befitting that the Believer seeks it out in all of the last ten, just as the Prophet (صلى الله عليه و سلم) said: <<Seek it out in the last ten.>> [3] And it occurs more frequently in the last seven; and it occurs most frequently on the twenty seventh, just as Ubayy ibn Ka`b used to swear an oath that it was the twenty seventh night. So it was said to him: “How have you come to know that?” So he replied: “On account of the sign which Allaah”s Messenger (صلى الله عليه و سلم) informed us of. He informed us that the sun rises on the morning following it being like a brass dish, having no rays.” [4]

So this sign which Ubayy ibn Ka`b reported from the Prophet (صلى الله عليه و سلم) is from the most well known signs occurring in hadeeth; and it is related regarding its signs that it is a night that is “bright, shining”; and it is calm; it is not very hot, nor very cold. It may occur that Allaah reveals it to some of the people in a dream, or whilst awake, such that he sees its light, or he sees one who says to him: “This is Laylatul-Qadr”; or he may open his heart to witnessing such things that make the affair clear to him, and Allaah -the Most High- knows best.”

[“Majmoo`ul-Fataawaa”: (25/284-286).]

Footnotes:

[1] Reported by al-Bukhaaree (no.2016) and Muslim (no.1167/217) as a hadeeth of Aboo Sa`eed al-Khudree -radiyallaahu `anhu; and by al-Bukhaaree (no.2017) as a hadeeth of `Aa·ishah -radiyallaahu `anhaa.

The narration of Muslim (no.1167/217) contains the addition that the narrator Abun-Nadrah said: “I said: “O Aboo Sa`eed! You know better about the numbers than us.” He said: “Indeed, we have more right to that than you.” He said: I said: “What is the ninth, the seventh, and the fifth?”He said: “When twenty one have passed, then that follows it is the twenty second:and it is the ninth; and when twenty three have passed, then that which follows it is the seventh; and when twenty five have passed, then that which follows it is the fifth.”

[2] Reported by al-Bukhaaree (no.2021) as a hadeeth of `Abdullaah ibn `Abbaas -radiyallaahu `anhumaa.
[3] Reported by al-Bukhaaree (no.2020) and Muslim (no.1169) as a hadeeth of `Aa·ishah – radiyallaahu `anhaa.
[4] Reported by Muslim (no.762).

[Translated by Aboo Talhah Daawood ibn Ronald Burbank]

[Download Original PDF]

Posted from PDF www.alitisaambissunnah.wordpress.com

Must a Khatmah be finished during Tarawih Prayers? – Permanent Committee

AbdurRahman.org's avatar by

Fatwas > Ramadan Fatwas >

Q 2: I am a senior student in one of the Egyptian universities. Usually students are overburdened with studies during Ramadan, since the final exams are immediately after that month.

We have lots of studying to do during Ramadan and this deprives us from doing as much good deeds as we can, as we are commanded to. We wish to always recite the Qur’an and finish a Khatmah (one complete reading of the whole Qur’an) during the Tarawih (special supererogatory night Prayer in Ramadan). However, we pray in a nearby Masjid (mosque) where the Imam (the one who leads congregational Prayer) recites short Ayahs (Qur’anic verses) and finishes prayer early. Deep inside, I wish the Imam could complete the recitation of the whole Qur’an during the Tarawih like in other Masjids, yet, again, there is not much time to study. Please answer me and may Allah benefit you! Will I bear a sin for that? Note that I offer the Five Obligatory Daily Prayers at their due times and fast perfectly.

A: Tarawih Prayer is a stressed Sunnah (supererogatory act of worship following the example of the Prophet) and it is necessary to feel calm and tranquil while performing its recitation, standing, bowing, prostration and the rest of its Rukn (integral parts). It is not Wajib (obligatory) to complete one reading of the whole Qur’an during Tarawih.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions!

Permanent Committee for Scholarly Research and Ifta’

Fifteen-year-old youth breaks Sawm during the daytime in Ramadan – Permanent Commitee

AbdurRahman.org's avatar by

The first question of Fatwa no.  6355

Q 1: What is the ruling on a 15-year-old youth who breaks his Sawm (Fast) during Ramadan, under the excuse that he is very tired and cannot complete his Sawm on that day? If he is required to make up for that day, can he make up for it after yet another Ramadan passes?

A: It is prohibited for a Mukallaf (person meeting the conditions to be held legally accountable for their actions) – someone who is a sane, adult, healthy, resident (non-traveling) Muslim – to break their Sawm during the daytime in Ramadan.

If they experience hardship and are forced by to break their Sawm, exactly as someone who is forced by necessity to eat dead meat, they may only eat as much as is needed to remove the hardship.

Then they have to abstain from all that breaks Sawm (Fast) for the rest of the day, and make up for that day after Ramadan. If they delay making up for it until the following Ramadan with no legitimate excuse, then they have to make up for that day and also feed a needy person for every day not fasted.

Anyone who has fully attained fifteen years of age is an adult person. The same is true for a boy who discharges Maniy (sperm) out of desire in wet dreams or the like or has coarse hair around his pubic region. A girl has an additional fourth sign of puberty, which is menstruation.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions!

Permanent Committee for Scholarly Research and Ifta’
Chairman – Iman Abdul-`Aziz ibn `Abdullah ibn Baz

Fatwas > Ramadan Fatwas > Fifteen-year-old youth breaks Sawm during the daytime in Ramadan

Period-delaying pills to fast the whole month of Ramadan – Permanent Committee

AbdurRahman.org's avatar by

Q 2: I have taken contraceptive pills in Ramadan. Should I make up for the days during which I did not have my period through the contraceptive effect of the pills and so I observed Sawm (Fasting) and offered Salah (Prayer) on them with the people? Is there any sin on me for taking these pills?

A: It is permissible for a woman to take a medicine to delay her menstrual period, so that she can perform Hajj or ‘Umrah (lesser pilgrimage), or observe Sawm in Ramadan, provided that it will result in no harmful effect on her.

You do not have to make up for these days in which menstrual bleeding was stopped by the effect of the pills and you observed Sawm with the people.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family and Companions!

Permanent Committee for Scholarly Research and Ifta’
Chairman – Shaykh Abdul-Aziz ibn Abdullah ibn Baz

Source : Fatwas > Ramadan Fatwas >

Intention to fast Ramadhan must be formed before Fajr – Permanent Committee

AbdurRahman.org's avatar by

The first question of Fatwa no. 4352

Q 1: Should the intention to fast Ramadan be formed at night or during the day? If someone is informed at forenoon that today is Ramadan, should one make up for it or not?

A: It is obligatory to form the intention to fast in the month of Ramadan at night, before Fajr (Dawn).

Starting the Sawm in the daytime does not suffice without prior intention.

So, if someone knows at forenoon that today is a day of Ramadan and then makes the intention to fast, it becomes obligatory on them to abstain from all that nullifies the Sawm until sunset. But they have to make up for that day, due to the Hadith related from Ibn ‘Umar, on the authority of Hafsah, (may Allah be pleased with them) that the Prophet (peace be upon him) said:

Anyone who has not formed the intention to fast before Fajr no Sawm counts for them.

(Related by Imam Ahmad, the Compilers of the Sunan [Imams Abu Dawud, Al-Tirmidhy, Al-Nasa’y and Ibn Majah], Ibn Khuzaymah, and Ibn Hibban, who classified it as Sahih [a Hadith that has been transmitted by people known for their uprightness and exactitude; free from eccentricity and blemish]and Marfu‘ [a Hadith narrated from the Prophet with a connected or disconnected chain of narration]) This ruling applies to the obligatory Sawm.

As for the supererogatory Sawm, it is permissible to form the intention to fast at daytime, if the person has not eaten, drunk, or had conjugal intercourse since Fajr.

This is because it is authentically reported from the Prophet (peace be upon him), on the authority of ‘Aishah (may Allah be pleased with her), that

He (peace be upon him) came to her one day at forenoon and said: ‘Do you have anything (any food)?’ She said, ‘No.’ He (peace be upon him) said, ‘Then I am fasting.’

(Related by Muslim in his Sahih [Book of Authentic Hadith])

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions!

Permanent Committee for Scholarly Research and Ifta
Chairman – Shaykh Abdul-`Aziz ibn `Abdullah ibn Baz

source : http://www.alifta.net

Ruling on medical insurance made by institutions and companies on the employees and their families – alifta

AbdurRahman.org's avatar by

Source : alifta.com – Issued by the Permanent Committee

Q: Some private companies and businesses offer medical insurance to their employees and their families. To provide this service, they make an agreement with some private hospitals. This agreement is as follows:

1- The company pays the hospital a fixed monthly amount of 100 Riyals for each employee, regardless of the number of times they visit the hospital to have treatment.

2- The hospital is responsible to treat the employees, giving them the necessary medications and performing surgery for them when necessary. It is important to mention that the hospital spends more than 100 Riyals some months on treating an employee, especially when the person has an operation.

At other times, an employee may not visit the hospital at all and thus, does not benefit from the 100 Riyals or he may benefit only from a small amount. The question now is: First, is this type of medical insurance permissible or does it involve uncertainty and deception?

Second, does this kind of insurance fall under the permissible Ji’alah (payment for a permanent job, not a fief) as some researchers have said (i.e., Majallat Al-Buhuth Al-Fiqhiyyah Al-Mu`asirah, “Contemporary Jurisprudence Research Journal”, issue no. 31)? Third, what are the characteristics of a lawful cooperative medical insurance?

A: The transaction mentioned in the question falls under the category of prohibited commercial insurance, which involves uncertainty, deception and devouring people’s money falsely. The permissible cooperative medical insurance is to establish a charity fund that is paid to help the needy and sick people without the donor expecting any financial benefit from it. Giving the money to the fund should only aim at helping the needy, and hoping for the Reward of Allah (Exalted be He). May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions!

Permanent Committee for Scholarly Research and Ifta’
[Issued by the Permanent Committee, Fatwa no. 19399]

Over Socializing – Having too many acquaintances – Sufyaan ath-Thawri

AbdurRahman.org's avatar by

Keep Only a Few Friends

Sufyaan ath-Thawri (may Allah have mercy on him) said that one foolishly compromised one’s religion when one kept too many friends. Having too many acquaintances diverts one from one’s duty towards one’s Lord, for a person who has many friends is always busy socializing with them and fulfilling their rights over him; so he becomes preoccupied with people when he really should be preoccupied with his religious duties. The ill-effects of being too gregarious can last well beyond a social gathering. Sufyaan said, “I might meet a brother and as a result, remain heedless (of what I should be doing) for an entire month.”

A friend, Sufyaan insisted, should be someone who helps one to improve as a Muslim; otherwise he is not worth keeping as a friend. Sufyaan expressed this sentiment when he sad, “If someone is not with you, then he is against you.”

And Yousuf ibn Asbaat reported that he heard Sufyaan ath-Thawri say, “Whenever I spoke contrary to the desires of any man, he, regardless of who he was, would inevitably become furious with me. The people of knowledge and piety have departed.”

Sufyaan once advised someone to test the character of the person he wanted to befriend. Sufyaan said, “Choose whoever you want as your companion. But when you have made your choice, make him angry, and then order someone to go and ask him what he thinks about you-without him knowing that you sent that person.”

Bakr ibn Muhammad Al-‘Aabid related that Sufyaan ath-Thawri once said to him, “Direct me to a man with whom I can keep company.” Sufyaan said, “You are searching for something that cannot be found.”

Khalf ibn Ismaa’eel Al-Barzaanee reported that he heard Sufyaan ath-Thawri said, “Acquaint yourself with fewer people, and as a result, you will backbite less (frequently).”

Source: ‘Biography of Imam Sufyaan ath-Thawri ‘. this book is sold by dar-us-salaam and the author is “Salaahud-Deen ibn Ali ibn Abdul-Maujood”. Sufyaan Ath-Thawri: A True Mountain of Knowledge & the Leader of Believers in Hadeeth

The Reward of Being Busy in the Service of Allah – Imam Ibn al Qayyim

AbdurRahman.org's avatar by

A Precious Gem: The Reward of Being Busy in the Service of Allah

If the servant of Allah begins the day and the evening, without having any other concern except Allah, the Almighty, He will fulfill all his needs and relieve all his worries. He will empty the servant’s heart for the sake of His Love, his tongue will constantly remember Him and he will have the strength to perform religious duties for His sake.

And if he begins the day and the evening, without having any other concern except the life of this world, Allah, the Almighty will cast worry and grief into his heart. He, the Almighty will leave him to himself, and keep his heart busy with things other than His Love. His tongue will not remember Allah but will only be concerned with the creation. He will use all his strength in things other than the sake of Allah, and he will remain busy in the service of creation. He will work very hard in the service of others. Just like a bellows that pumps itself up and then squeezes itself to the utmost in the service of others. Therefore, whoever refuses to submit to Allah, to obey and love Him, will be afflicted with the servitude, love and service of creation.

Allah, the Almighty says in the Qur’an which means,

“And whosoever turns away (blinds himself) from the remembrance of the Most Beneficent (Allah) (i.e. this Qur’an and worship of Allah), We appoint for him Shaitan (Satan devil) to be a Qarin (an intimate companion) to him”

(Az-Zukhruf, 43:36)

Abu Sufyan bin ‘Uyaynah said, “You will never bring forward any famous proverb but I will bring the likeness of it from the Qur’an,” Thereupon someone said to him, “So where is in the Qur’an “Give your fellow brother a date, and if he does not accept it then give him a firebrand.” He then recited the previous Qur’anic verse.

Source : AL-FA WAID: A Collection of Wise Sayings – Imam Ibn al Qayyim
Al Bayaan Translation

A Precious Gem: The Reward of Being Busy in the Service of Allah

Visits made during Sha‘ban to the grave of Prophet Hud – Fatwas of Nur Ala Al-Darb

AbdurRahman.org's avatar by

Fatwas > Sha`ban Fatwas > Visits made during Sha‘ban to the grave of Prophet Hud

Source : alifta.com

Q: A brother from Hadramawt asks: During the month of Sha‘ban, people come to out town Hadramawt to visit the grave of Prophet Hud (Peace be upon him), whose grave is thought to be located in Al-Ahqaf, near Hadramawt. The journey there takes five hours by car. With this false belief, from our viewpoint, a great number of people, i.e. thousands of people, drive to this place, where they ascend a mountain to a room at the top of it that contains two or three graves. They lean against these graves, touch them, weep over them, call upon them and seek their blessings. When they have finished doing this they descend. They do this for about four days. They liken this practice to Sa‘y (going between Safa and Marwah during Hajj). They appointed certain places incarnating the body of Prophet Hud (peace be upon him): There is a pebble they call the nose of Prophet Hud; there is another smooth one that has the trace of his foot, which is called Al-Dahqah and its length is about three cubits; and a third one is claimed to be his feet wherein women hoping for husbands put some pebbles in the hope that they will find what they aspire to and similarly this is practiced by wives hoping to have babies. They claim that it is advised that one should pay this visit and that the predecessors among the Awliya’ (pious people) established this visit and called people to make it, like for example, the Faqih (Jurisprudent) immigrating to Allah, Ahmad ibn ‘Isa, and so on. They continue in this way describing this practice. O Shaykh ‘Abdul-‘Aziz finally, we seek your instruction and advice. What should they do?

A: First: The location of the grave of Allah’s Prophet, Hud (Peace be upon him), is not known. Their claim that this grave belongs to Prophet Hud in Al-Ahqaf is baseless. The only known graves among those attributed to the Prophets are that of Prophet Muhammad (peace be upon him) and that of Ibrahim Al-Khalil (Abraham, peace be upon him) in the well-known cave in Al-Khalil, the Levant, Palestine. The graves of Prophets Hud, Salih, Nuh, and the other prophets are not known. Likewise, the claim that the grave of Prophet Hud lies in Al-Ahqaf and that it is in the room mentioned by the inquirer, is all baseless and false. No graves are known among the graves of the Prophets other than that of our Prophet Muhammad (peace be upon him) and that of Al-Khalil.

What these people are doing is Munkar (unacceptable or disapproved of by Islamic law and Muslims of sound intellect) and is not permissible. Rather, it is one of the forbidden acts tantamount to Shirk (associating others with Allah in His Divinity or worship). Supplicating to Allah’s Prophet Hud and Tabarruk (seeking blessings) through the pebbles claimed to belong to his grave and his body are acts tantamount to major Shirk. Seeking blessings through this; seeking husbands or offspring are all Munkar and among the forbidden acts that are tantamount to Shirk. Children are to be sought only from Allah, Who (may He be Glorified and Exalted) gives progeny. The same applies to hoping for a husband as this is to be sought from Allah, not from stones attributed to Hud or a grave attributed to Hud. One’s needs cannot be demanded from Hud himself (peace be upon him). One cannot say: “O Hud, grant us children or bless them for us.” This is to be directed to Allah (may He be Glorified and Exalted) Alone. All that is practiced by the ignorant people in this regard is Munkar that must be condemned. Muslims of sound intellect have to forbid them from this and scholars have to warn them against this. They should not be misled by the practice of ignorant people or acts introduced by some Sufis or some idolaters in this regard; all this is wrong.

‘Ibadah (worship) is an exclusive Right of Allah (may He be Exalted):Surah Al-Fatihah, 1: 5 You (Alone) we worship, and You (Alone) we ask for help (for each and everything). It is Allah (may He be Glorified and Exalted) Who confers blessings that cannot be sought from neither stones, nor graves, nor trees, nor from Allah’s Prophet, Hud, nor from anyone else. When the Sahabah (Companions of the Prophet) saw a tree (called Dhat Anwat) that was loved by the Kafirs (disbelievers) who would hang their weapons on it hoping for its blessing, they asked the Prophet (peace be upon him), saying: “O Messenger of Allah! Make for us a Dhat Anwat as they have a Dhat Anwat.” He (peace be upon him) said, “Allahu Akbar (Allah is the Greatest)! Verily these are the ways of earlier nations. By the One in Whose Hand is my soul, you have said exactly as the Children of Israel had said to Musa (Moses): Make for us an ilah (a god) as they have alihah (gods).” The Prophet (peace be upon him) likened their saying: “Make for us a Dhat Anwat…” to the saying of the Children of Israel: “Make for us an ilah (a god)…” It is well-known that associating another god with Allah is major Kufr (disbelief). Accordingly, it is not permissible to associate any other god with Allah, neither from idols, nor from trees, nor from angels, nor from the Messengers, nor from any human beings or Jinn. Rather, ‘Ibadah is due only to Allah (may He be Glorified and Exalted). The Right of Allah over His Slaves is that they should worship Him and not associate anything with Him. It is Allah (may He be Glorified) Who says:Surah Al-Baiyyinah, 98: 5 And they were commanded not, but that they should worship Allâh, and worship none but Him Alone (abstaining from ascribing partners to Him) And:Surah Al-Isra’, 17: 23 And your Lord has decreed that you worship none but Him. And:
Surah Ghafir, 40: 14 So, call you (O Muhammad peace be upon him and the believers) upon (or invoke) Allâh making (your) worship pure for Him (Alone) (by worshipping none but Him and by doing religious deeds sincerely for Allâh’s sake only and not to show off and not to set up rivals with Him in worship), however much the disbelievers (in the Oneness of Allâh) may hate (it). And:Surah Al-Zumar, 39: 2 So worship Allâh (Alone) by doing religious deeds sincerely for Allâh’s sake only. The Prophet (peace be upon him) after asking Mu‘adh about the Right of Allah over His Slaves to which Mu‘adh answered, “Allah and His Messenger know best”, taught him saying, The Right of Allah over His Slaves is that they should worship Him and not associate anything with Him. Thus, the Right of Allah over His Slaves is that they should worship Him Alone in their making Du‘a’ (supplication), asking help, Salah (Prayer), Sawm (Fasting), sacrificing animals, vowing and seeking blessings. All this must be dedicated to Allah Alone (may He be Glorified and Exalted):Surah Al-Baqarah, 2: 163 And your Ilâh (God) is One Ilâh (God – Allâh), Lâ ilâha illa Huwa (there is none who has the right to be worshipped but He), the Most Gracious, the Most Merciful. The Prophet (peace be upon him) said: If you ask, ask Allah; and if you seek help, seek help from Allah. The same ruling applies to what is practiced by some ignorant people by the grave of the Prophet (peace be upon him) regarding supplicating to him or seeking his help or support. All these are forbidden acts that are tantamount to Shirk. The same applies to what is practiced by some people by the grave of Al-Badawy, Al-Husayn ibn ‘Ali (may Allah be pleased with him), or by the grave of Ibn ‘Araby in Syria or by the grave of Shaykh ‘Abdul-Qadir Al-Jilany in Iraq. With regard to the practices of ignorant people who call upon deceased people and seek their help, all this is tantamount to Kufr and Shirk.

It is obligatory: to dedicate all ‘Ibadah (worship) to Allah Alone, to call upon none but Him (may He be Glorified and Exalted), and not to seek victory, support or remedy neither from the deceased, nor from trees or stones. All this is to be sought from Allah Alone (may He be Glorified and Exalted). Human beings are to be asked for what is within their ability to do, provided that they are alive and present, not dead or absent; the dead should not be sought out for anything. Rather, one can seek the help of those who are alive and present, if this is within their capacity. One can say: O brother, help me to do such and such a thing, if this is within their capacity; loan us such and such a thing; or help me repair my house or my car. There is nothing wrong to say this verbally, by sending a letter, or by phoning.

However, the deceased, the trees, stones, idols, or stars, are not to be asked for anything because this is tantamount to major Shirk, may Allah protect us! In fact, this is tantamount to worshipping them besides or instead of Allah (may He be Glorified and Exalted). Thus, Muslims should beware of what Allah forbade them from. They should have sound knowledge of their religion and address their questions to qualified scholars who are well-known for adhering to the Sunnah and have correct ‘Aqidah (creed). People should ask them about the Religion of Allah and about what is ambiguous for them. They should not blindly follow the customs and practices that are only done by ignorant people. Allah (may He be Glorified) says:Surah Al-An`am, 6: 163 He has no partner. And of this I have been commanded, and I am the first of the Muslims. And:Surah Al-Kawthar, 108: 1 Verily, We have granted you (O Muhammad peace be upon him) Al-Kauthar (a river in Paradise). Surah Al-Kawthar, 108: 2 Therefore turn in prayer to your Lord and sacrifice (to Him only). Thus, Salah (Prayer) and sacrifice are to be made to Allah Alone. The same applies to Du‘a’.

Allah (May He be Glorified) says:Surah Al-Jinn, 72: 18 And the mosques are for Allâh (Alone); so invoke not anyone along with Allâh. Thus, it is Allah (may He be Glorified and Exalted) Alone Who is to be supplicated and hoped in. It is He Who is to be drawn nearer to by vows, sacrifices, Salah, and Sawm. May Allah help Muslims be enlightened in their religion! May He set right the affairs of Muslim scholars and guide them to enlighten their brothers and teach them what confuses them.

Source: Fatwas of Nur `Ala Al-Darb

Source

http://www.alifta.com/Fatawa/FatawaChapters.aspx?View=Page&PageID=7&PageNo=1&BookID=10

Advice: How to Set Your State Aright – Imam Ibn al Qayyim

AbdurRahman.org's avatar by

Let’s strive to be close to Allah.

Let’s long for the dwelling of peace wherein there is no toil, stress or weariness.

The easiest way is to consider the fact that you are passing a period that lies between two other periods, namely your current life, which is the present one and it is between your past and your future.

The past can be set aright through repentance, regret and asking the forgiveness of Allah, and this is a way, which affords you no toil, weariness or hard work, as it is concerned with the heart.

The future can be set aright by abstaining from misdeeds, and this is a means of comfort and relief for you, for it is not a difficult act, but it is an intention that relieves your body, heart, and your mind.

In brief, your past is set aright through repentance; your future is set aright through abstention, determination and intention, which have nothing to do with overburdening the body.

However, our concern here is with the present time as it stands between the two other periods. If you waste it, then you are wasting your happiness and salvation. On the contrary, if you maintain it through setting your past and present aright, indeed you will attain success, salvation, relief, and pleasure.

Improving your present state is much more difficult than setting your past and your future aright, because it means that you should abide by the most deserving and beneficial deeds to achieve happiness. There are great differences between people in this regard. This is your chance to take the provision for your Hereafter, either Paradise or Hellfire. So, if you take this path to your Lord, you will attain glorious happiness and great success during this short period of time which has no value compared with eternity. However, if you prefer vain desires, idleness, play and amusement, the period would pass quickly, followed by a permanent and great pain, the suffering of which is much more severe than the suffering of patience, the patience required to obey Allah.

Source: AL-FA WA’ID: A Collection of Wise Syaings – Imam Ibn al Qayyim
Al Bayaan Translation Services

“And it may be that you dislike a thing which is good for you” – Imam Ibn al Qayyim

AbdurRahman.org's avatar by

Source: AL-FAWAID: A Collection of Wise Sayings

Allah, the Almighty says,which means,
“And it may be that you dislike a thing which is good for you and that you like a thing which is bad for you. Allah knows but you do not know.” (AI-Baqarah, 2:216)

In this Qur’anic Verse, there are several judgments, meanings and benefits for the servant.    If the    servant knows    that misfortune can produce a desirable thing, and that the desirable thing can produce a misfortune, he would not feel secure against the harm that can come from delight, and he would not lose hope of delight to come from harm, for he does not know the outcomes of things. Verily, it is Allah Who knows about that which the servant does not know, and in this context the following issues must be noted:

Nothing is more beneficial for him than abiding by the judgments of Allah, even if it is difficult for him at the beginning, because all its outcomes are good, delightful, and pleasurable. In the same way, nothing is more harmful for him than committing what is forbidden, even if he loves it. All its outcomes are pain, grief, evil and misfortune.

Furthermore, the mind bears little pain in comparison to the great pleasure and abundant good that it will experience, and likewise man is expected to avoid little in exchange for great rewards and preventing great pain and long term evil.

In this way, we can see that the perception of the ignorant does not go beyond the basics of life; his perception does not reach the goals, but the intelligent person always keeps his eye on the goals behind his actions in life.

The intelligent person perceives forbidden things like delicious food, which contain fatal poison. Whenever its pleasure arouses his interest, the reality of the poison would push him away from it. Also, he perceives the orders of Allah as bitter medicine that leads to good health and recovery.

Whenever its bitterness urges him not to take it, the reality of its usefulness leads him to comply. This requires knowledge that is more than the rudiments of the religion in order to understand the essential goals. It also requires strong patience to adjust oneself to it, in order to bear the difficulties that will be encountered for the sake of the goal. So if he loses certainty and patience, it would be difficult to achieve the goal, and on the other hand if his certainty and patience is strong, every difficulty would be rendered easy for him for the sake of permanent good and eternal pleasure.

There are other meanings of this verse. It also requires the servant to leave all his affairs in the Hands of the One Who knows the outcomes of all things, and to be pleased with whatever He chooses for him.

Also, the meanings of the verse include the fact that he should not propose or choose for his Lord, and should not ask Him for that which he has no knowledge of, for his harm and ruin may be in it and yet he does not know. He should simply ask his Lord to choose good for him and make him pleased with His choice, for that indeed would be the best ending. Also when he  leaves all his affairs to his Lord, and is satisfied with His choice for him, Allah will support him by providing him with ability, determination and patience. He, the Almighty would also keep him away from the evil that the servant would have encountered if he had chosen for himself. He would show him some of the positive outcomes of His Choice, which he would not have attained if he had chosen for himself.

Such thinking relieves him of the burdens of trying to choose for himself as Allah frees his heart from estimations and arrangements, which fluctuate in difficulty. And in spite of this, the servant would always be surrounded by what was initially preordained for him. If he is pleased with the Choice of Allah, the preordainment would grant him what is praiseworthy, worthy of thanks and worthy of Allah’s Mercy. Otherwise, the preordainment would incur on him all that is dispraised and unworthy of Allah’s Mercy, because it was his own choice. When he truly leaves his affairs to Allah and truly becomes pleased with that, he would be surrounded by kindness and care in the preordainment, and he would be under the care and kindness of Allah. His Kindness protects him from that which he fears and His Care makes it easy for him to bear that
which He preordained.

When the pre-ordainment is implemented upon the servant, the greatest cause of its implementation would be his trying to avoid it. Therefore, there is nothing more beneficial for him than submission.

Rendered into English by: Bayan Translation Services
Translation of Umm Al-Qura For Translation, Publishing and Distribution

A Precious Gem: Forbidden pleasure is combined with ugliness and it will cause pain after the moment has passed – Imam Ibn al Qayyim

AbdurRahman.org's avatar by

AL-FAWA’ID: A Collection of Wise Syaings

Forbidden pleasure is combined with ugliness and it will cause pain after the moment has passed. If you feel strongly inclined toward it, you should think about the pain it will leave behind. It is necessary to compare the two matters and discover the difference between them.

Suffering pain while worshiping Allah is combined with a good soul that will bear the fruit of pleasure and relief. When the soul finds it heavy and thinks to stop the pain and then compares the end results of the two  matters, he will surely prefer the way of hardship.

If you feel pain because of deeds, you should think about the happiness, joy, and pleasure you will gain, then the pain will seem easy to bear. If you get hurt because of abandoning some kind of forbidden pleasure, you should think about the pain that follows it and compare the two kinds.

To make the correct choice, you must know the reasons and consequences of each act and then choose that which is more deserving and useful. Whoever succeeds at doing this, would choose the better and prefer it. Whoever thinks about this Worldly life and the Hereafter, would know that he will never gain either of them except by hardship. He should bear this hardship in order to gain the best and more lasting of them.

Rendered into English by: Bayan Translation Services
Translation of Umm Al-Qura For Translation, Publishing and Distribution

Shaykh al-Albaanee on Differentiating Between Aqidah and Manhaj

AbdurRahman.org's avatar by

Shaykh Naasir ud-Deen al-Albaanee (rahimahullaah) was asked:

Some of the youth differentiate between the aqidah of the Salaf and the manhaj of the Salaf so you see some of them upon the aqidah of the Salaf yet they allow themselves to work with some of the methodologies that exist today, even though there maybe what opposes the manhaj of the Salaf within them in terms of practice. So is there a binding link between the aqidah and manhaj of the Salaf in the practical implementation of the Salafi manhaj.

He replied:

That which I believe and worship Allaah with is that there are both generalities (in similarity) and specific (aspects) between the Salafi manhaj and aqidah. Aqidah is more specific than manhaj as all of you know. Aqidah has a link with what is called – in the view of many of the Jurists – the “knowledge of tawhid“, and this is the chief and fundamental aspect of Islaam. However, manhaj is more vast than aqidah or tawhid. As for those who claim that the differentiation that has come in this question (between aqidah and manhaj), then they desire by this to make it permissible for themselves to adopt ways and means in their daw’ah to Islaam which the Salaf us-Salih were not upon. To say this in a different way, they consider that they have the liberty to adopt whatever ways and means they think will help them to convey (and actualise) Islaam, and you are aware of the examples of this type or these types of means.For example, open demonstrations and rallies in order to force the rulers to turn their attention to what the society complains about and similar matters. So we say that what has come in the Book and the Sunnah and what the Salaf us-Salih were upon with respect to objectives, goals and ways and means are sufficient for the Ummah. However, the reason which leads some of the people to permit themselves to adopt these ways and means, in fact it is correct for me to say that they permit themselves to blindly-follow the disbelievers in the ways that they have adopted in order to actualise what they call either democracy or social justice and other such words which have no reality to them. So they – I mean these Muslims – permit themselves to blindly follow the disbelievers in these ways and means.

We say, our Lord, the Mighty and Majestic has made removed us from having any need, by our Shari’ah, of this separation which has been explained (i.e. between aqidah and manhaj) and that we should be needy of the disbelievers and that we should take from their ways and means, which might be good for them, (but) only because they have no Shari’ah by which they guide themselves. It is for this reason that we say that manhaj is more vast than aqidah and tawhid, hence it is necessary to adhere to what the Salaf us-Salih were upon with respect to both these affairs; the one that is vast (manhaj) first and foremost and the one that is more narrow (tawhid), meaning aqidah.

Source: al-Asaalah Magazine, Volume 22.

The Body and Soul – Imam Ibn al Qayyim

AbdurRahman.org's avatar by

Source: AL-FAWA’ID: A Collection of Wise Sayings, Imam Ibn al Qayyim

The body of the son of Adam was created from the earth and his soul from the government of Heaven and then they were joined. If he is hungry, stays awake, and keeps his body busy in serving Allah, his soul will find itself lighter and more peaceful so that it would long for the place from which it was created and miss its heavenly world. But if he secures food, blessings, sleep, and rest, the body will incline to remain at the place from which it was created and the soul would be pulled along with it and be in a prison. If it was not for the fact that it would get used to that prison, it would ask for help, as a tortured person does, to find relief from the pain resulting from the separation and departure from its own world from which it was created.

In general, the more the body is light, the more the soul will be light and seek its heavenly world, and the more the body is heavy and seeks desires and relief, the heavier the soul will be and it will come down from its heavenly world and become lower and more earthly. You may see the soul of a man in Heaven while his body is on the earth. Another person serves Allah with his body and his soul is low and wandering about in lowly matters. When the soul separates from the body, it would either catch up with its high or low place. With the high, it would  find every blessing, happiness, beauty, pleasure, and good living while with the low it would find every distress, grief, suffering, sadness, and bad and difficult thing.

Allah says, which means,
“But whosoever turns away from My Reminder (i.e. neither believes in this Qur’an nor acts on its orders, etc.) verily, for him is a life of hardship.”(Taha, 20:124)

“My Reminder” is His words, which He revealed to His Messenger, and “turns away” is by neglecting and abandoning working according to these words, and the majority of explanations saw that “life of hardship” is torture in the grave. Ibn Mas’ud, Abu Hurairah, Abu Sa’eed AI-Khudry, and Ibn ‘Abbas agreed on that and it has a traceable hadith.

This life of hardship is in return for relieving the body and soul with pleasures, desires and relief. The more you enrich the soul, it will restrain the heart until you live a life of hardship, and the more you restrain the soul, it will enrich the heart until that heart will be delighted and relieved. Hardship in this worldly life, following piety will find its relief in partition and the Hereafter, and relief in this worldly life following desires will find its hardship in the partition and the Hereafter.

You should choose one of the two: the better, more pleasant, and more lasting.You may distress the body in order to relieve the soul but do not distress the soul to relieve the body; relief and distress of the soul is greater and more lasting while relief and distress of the body is shorter and easier.

Rendered into English by: Bayan Translation Services
Translation of Umm Al-Qura For Translation, Publishing and Distribution

Hating Anything that the Messenger came with – Shaikh Muhammad ibn Abdul-Wahhab al-Wasabi

AbdurRahman.org's avatar by

The Fifth Invalidator Of Islam

Those who hate anything that the Prophet came with are also disbelievers even if they act upon them.
The Qurâan says: “That is because they hate that which Allah sent down, so He has made their deeds fruitless.” (Soorah 47:9)

EXPLANATION OF THE TEXT BY SHAYKH AL-WASAABEE:

The shaykh read to us from the book, Explanation of the Nullifiers of Islaam, by Shaykh Muhammad ibn Abdul-Wahhaab (rahimahullaah), which was explained (sharh “Explanation of the Nullifiers of Islaam”) by Shaykh Abdul Azeez ibn Marzook. The shaykh read to us the following from the aforementioned book:

Whoever dislikes or hates something which the Prophet (Peace be upon him) came with, from his guidance or his rulings, then verily he has disbelieved in Allaah. And this is from the attributes of the hypocrites. The hypocrites who have nifaaq [hypocrisy] in belief. And this is nifaaq akbar (major hypocrisy) that takes one out of the fold of al-Islaam. A person who has this type of nifaaq, then he is in the lowest part of the hellfire.

So whoever hates something from the legislation of Allaah and the guidance of the Prophet (Peace be upon him), whether it be his rulings, or his orders, or his forbiddances, or what has come from the Prophet (Peace be upon him) concerning belief; then he has exceeded his bounds, and has exposed himself to a wrath that he cannot bear. And even if one were to work in accordance with and agree to what one hates from the rulings and legislations of Allaah, then this will not benefit him.

The one who hates the permissibly of having more than one wife in Islaam, and hates this legislation, then he is a disbeliever in Allaah, even though he may have more than one wife.

Similarly is the one who dislikes the legislation of Allaah for the witnessing of two women, which equals the witness of one man.

Likewise is the one who he hates certain legislations that have been affirmed through news of the unseen, and believes that they do not agree with the aql (intellect), and that they are not an actuality and a reality. The proofs for this are the verses in Soorah Muhammad (47:8-9). Allaah (subhaana wa taâlaa) has categorized them and made them disbelievers, the reason behind this being that they hate what Allaah has revealed.

Source for above :

Ten Invalidators of Islam – Shaikh Muhammad ibn Abdul-Wahhab al-Wasabi
Source: Lessons on Tawhid – Approximately 50 Classes – from Dar-ul-Hadith, Dammaj, Yemen

Allah commanded Yahya bin Zakariya (Peace be upon him) to implement five commands – Tafseer Ibn Kathir

AbdurRahman.org's avatar by

[Click here to Watch the Video]

What Yahya (Peace be upon him) was truly commanded with – Tawheed, of course.

Imam Ahmad narrated that Al-Harith Al-Ash`ari said that the Prophet of Allah said,

(Allah commanded Yahya bin Zakariya to implement five commands and to order the Children of Israel to implement them, but Yahya was slow in carrying out these commands. `Isa said to Yahya, `You were ordered to implement five commands and to order the Children of Israel to implement them. So either order, or I will do it.’ Yahya said, ‘My brother! I fear that if you do it before me, I will be punished or the earth will be shaken under my feet.’ Hence, Yahya bin Zakariya called the Children of Israel to Bayt Al-Maqdis (Jerusalem), until they filled the Masjid. He sat o­n the balcony, thanked Allah and praised him and then said, `Allah ordered me to implement five commandments and that I should order you to adhere to them.

The first is that you worship Allah alone and not associate any with Him. The example of this command is the example of a man who bought a servant from his money with paper or gold. The servant started to work for the master, but was paying the profits to another person. Who among you would like his servant to do that Allah created you and sustains you. Therefore, worship Him alone and do not associate anything with Him.

I also command you to pray, for Allah directs His Face towards His servant’s face, as long as the servant does not turn away. So when you pray, do not turn your heads to and fro.

I also command you to fast. The example of it is the example of a man in a group of men and he has some musk wrapped in a piece of cloth, and consequently, all of the group smells the scent of the wrapped musk. Verily, the odor of the mouth of a fasting person is better before Allah than the scent of musk.

I also command you to give charity. The example of this is the example of a man who was captured by the enemy. They tied his hands to his neck and brought him forth to cut off his neck. He said to them, ‘Can I pay a ransom for myself’ He kept ransoming himself with small and large amounts until he liberated himself.

I also command you to always remember Allah. The example of this deed is that of a man who the enemy is tirelessly pursuing. He takes refuge in a fortified fort. When the servant remembers Allah, he will be resorting to the best refuge from Satan.)

Al-Harith then narrated that the Messenger of Allah said,

(And I order you with five commandments that Allah has ordered me. Stick to the Jama`ah (community of the faithful), listen and obey (your leaders) and perform Hijrah (migration) and Jihad for the sake of Allah. Whoever abandons the Jama`ah, even the distance of a hand span, will have removed the tie of Islam from his neck, unless he returns. Whoever uses the slogans of Jahiliyah (the pre-Islamic period of ignorance) he will be among those kneeling in Jahannam (Hellfire).) They said, “O Messenger of Allah! Even if he prays and fasts” He said, (Even if he prays, fasts and claims to be Muslim. So call the Muslims with their names that Allah has called them: `The Muslims, the believing servants of Allah.’)

This is a Hasan Hadith, and it contains the statement, “Allah has created and sustains you, so worship Him and do not associate anything with Him in worship.” This statement is relevant in the Ayat (2:21-22) we are discussing here and supports singling Allah in worship, without partners.

Source: Tafsir Ibn Kathir, Volume 1

The woman’s Aameen, Adhaan and Iqaamah – Shaykh al-Albaani

AbdurRahman.org's avatar by

Bismillaah

Q: “Does a woman raise her voice when saying ‘aameen’ during prayer, and does she also give the adhaan and iqaamah?”

Shaikh al-Albaani:

“If she is praying with women, then yes she raises her voice when saying ‘aameen,’ but if she is praying with men who are not her mahram, then no. Because I do not say that the voice of a woman is `awrah, as many say, since the Mothers of the believers and the wives of the Companions from the early times used to speak and discuss with men. And oftentimes the woman would come to the Prophet ﷺ and ask him something in front of the men, and he ﷺ would answer her question.

But (here), it is not from the etiquette of a woman to raise her voice when reciting the Qur’aan. We are often asked if it is permissible for a woman – when she is learning the recitation from a Shaikh, a Muqri – to repeat the recitation to him so that he may correct her. The answer is no. Although she learns, her learning is restricted to listening only, like the women of all the Companions learned from the Messenger of Allaah ﷺ by listening to his recitation during prayer or outside of prayer.

If a woman prays with women while she is the imaam, she raises her voice and the women behind her also raise their voices. That is due to his ﷺ statement: ‘Indeed women are the counterparts of men’[1] i.e. every ruling in which the men are being addressed, the women are also included in this address, except that which is made an exception. For example, it is best for a woman, in other than the taraaweeh prayer – please pay attention – in other than the taraaweeh prayer, to pray in her house, whereas it is obligatory upon a man to pray the five prayers in the masjid with the congregation. So here, the woman is not like the man. But the fundamental principle is as he ﷺ said: ‘Indeed women are the counterparts of men.’

So if a woman leads women in prayer as an imaam, she does just as a man would do as an imaam.

Firstly: she raises her voice when reciting and when saying ‘aameen,’ and the women behind her also raise their voices when saying ‘aameen.’

Secondly: not only does the woman lead women in prayer as an imaam, indeed she gives the adhaan and iqaamah too. Why? Because of the previous hadeeth: ‘Indeed women are the counterparts of men.’ Moreover, Aa.ishah – the Mother of the believers and the foremost of the Mothers of the believers in fiqh, knowledge and da`wah, may Allaah bless her and her father – used to give theadhaan and iqaamah when she led women in prayer as an imaam.

And here I would like to draw your attention to something that wasn’t asked about: the woman here is also different from the man as she does not step up before the women’s row, but rather she stands in the middle as if she is one of those in the row. She does not step up before them. There is text regarding this also, and thus a woman in this case is not included in the generality of his ﷺ statement: ‘Indeed women are the counterparts of men.’”

[1] Silsilat ul-Ahaadeeth is-Saheehah 2863

[silsilat ul-hudaa wa nnoor  697/3 / asaheeha translations]

Women’s Deficiency in Deen and Reason – Ibn Baaz

AbdurRahman.org's avatar by

Question

We always hear the Hadith: Women are lacking in their capacity to reason and in deen i.e. religion. Some people even use it to offend women. Could you kindly explain the meaning of this Hadith?

Answer by shaykh ibn baz rahimahullah:

The Hadith reads: “I have not seen anyone more deficient in ability to reason and deen than you. A cautious sensible man can be led astray by some of you.” It was said: “O Allah’s Messenger (peace be upon him)! What is the deficiency in our reasoning and deen?” He said: “Is not the testimony of two women equal to the witness of one man?” It was said: “What is deficient in her deen?” The Prophet (peace be upon him) said: “Is not it true that a woman can neither pray nor fast during her menses?”

The Prophet (peace be upon him) explained that the deficiency in woman’s reasoning means their weak memory. Therefore, their testimony must be verified and supported by another woman to confirm their testimony, because they may forget and thus add or omit some of the testimony. Allah (He may be Praised) states:Surah Al-Baqarah, 2: 282 And get two witnesses out of your own men. And if there are not two men (available), then a man and two women, such as you agree for witnesses, so that if one of them (two women) errs, the other can remind her.

As for the deficiency of their deen, it means they abandon Salah and Sawm (fasting) during their menses and post-partum period. They are not commanded to repeat Salah (prayer). This is the meaning of their being lacking in deen. They will not be called to account for this shortcoming, because it is the will of Allah (Glorified and Exalted be He) Who legislated this for their comfort. If they were to observe Sawm during their menses and post-partum period, it would be difficult for them. Therefore, Allah commands them to abandon Sawm during their menses and post-partum period, and make up for it later. As for Salah, there is something which prevents them from ceremonial purity. Therefore, it is out of the Mercy of Allah (Glorified and Exalted be He) that He commands them to abandon Salah during their menses and post-partum period. However, they are commanded not to compensate for Salah because there is great hardship in this, as Salah is repeated five times a day  and night, and menses may last for many days; seven, eight or more and post-partum may last for forty days. So, it was of Allah’s Mercy and Benevolence not to hold them accountable for Salah or oblige them to make up for it.

This does not mean that the lack of their deficiency to reason and deen extends to every aspect of life. The Prophet (peace be upon him) explained that the lack of their ability to reason is because of their weak memory when giving testimony, and the shortcoming in their worship is because they abandon Salah and Sawm during their menses and post-partum period. This does not mean that they are lower in rank than men in all things, or men are better than them in everything.

Generally speaking, males excel females for many reasons. Allah states:Surah Al-Nisa’, 4: 34 Men are the protectors and maintainers of women, because Allâh has made one of them to excel the other, and because they spend (to support them) from their means.

However, some women may excel men. There are many women whose reason is better than men, and are stronger in deen and memorization. The report of the Prophet (peace be upon him) only indicates that the male gender is generally better in reasoning and deen than the female gender in the two aspects specified by the Prophet (peace be upon him).

Women may perform more righteous deeds than men, their piety may be more than men, and thus their rank in the Hereafter may be better than the rank of men. They may focus on some matters and memorize them better than men. They exert effort in memorization and focus, so they established a reference in Islamic history as well as other things which are clear to those who consider the conditions of women during the time of the Prophet (peace be upon him) and later. It is now evident that this deficiency does not mean that we cannot rely on her in narration or testimony, if she is supported by another woman. Anyway, this report does not prevent her from being of the best servants of Allah  if they perform righteous deeds; although Sawm is overlooked during their menses and post-partum, and even if they are exempt from performing Salah. This does not mean that they are lower in everything. Men and women are equally required to observe the standards of piety, good actions, and careful performance of things in their charge. This specific lack of reason and deen is limited to what the Prophet (peace be upon him) explained. So, a Muslim must not offend women by attributing deficiency to them in everything, but it is a flaw in their worship and weakness in reasoning with regard to accuracy of testimony. Thus, the Hadith of the Prophet (peace be upon him) should be properly understood. Allah knows the best.

Source: http://alifta.com/

This worldly life is like an unchaste woman – Ibn al Qayyim

AbdurRahman.org's avatar by

A Precious Gem: This Life of Deception

This worldly life is like an unchaste woman, who is not satisfied with one husband. So! be satisfied with whatever Allah grants you from this worldy life.

Walking thereon is like walking in a land that is filled with beasts, and water that teams with crocodiles. That which causes delight, turns to be the source of grief. Pain is found in the midst of pleasures, and delights are derived from its sorrows. As a bird sees the wheat, so does one’s insight perceive polytheism, while vain desires render its holder blind. Lusts were granted in abundance to humans, but those who believed in the unseen turned away from them! while those who follow their lusts were caused to regret.

The first category, are those, in which Allah says,which means, “They are on (true) guidance from their Lord, and they are the successful.” (AI-Baqarah, 2:5)

However, the other category, are those to whom Allah says which means, “(0 you disbelievers)! Eat and enjoy yourselves (in this worldly life) for a little while. Verily, you are the Mujrimun (polytheists, disbelievers, sinners, criminals, etc.).” (AI-Mursalat,77:46)

When the successful ones are aware of the reality of this worldly life being sure of the inferiority of its degree, they overcame their vain desires for the sake of the Hereafter. They have been awakened from their heedlessness to remember what their enemies took from them during their period of idleness. Whenever they perceive the distant journey they must undertake, they remember their aim, so it appears easy for them. Whenever life becomes bitter, they remember this verse, in which Allah says,  which means, “This is your Day which you were promised”. (Al Anbiya’, 21:103)

Source : Al-Fawaid – by Ibn al Qayyim rahimahullaah

Where do you stand? – Shaykh al Islaam Ibn al Qayyim

AbdurRahman.org's avatar by

Oh you of little resolve! Where do you stand upon this path?

Aadam found it difficult and Nuh lamented because of it, while Allaah’s Khaleel Ibraaheem was thrown into a pit of fire due to it. Isma’eel was laid upon his side ready to be sacrificed for its sake, and while upon it Yusuf was sold for a cheap price and then falsely cast into prison for many years. Zakariyah was sawed in half, and Yahya was slaughtered due to it. Ayyub suffered great distress, while Dawood cried copiously, and ‘Isaa cured the wretched poor of their diseases and walked with wild beasts due to it. And how many, how many forms of difficulty and hardship did the Messenger Muhammad face while proceeding upon it – yet you live through amusements and distractions!

Shaykh al Islaam Ibn Qayyim in his work al-Fawaaid, page 41

AbdurRahman.Org : Islamic Knowledge – Islam, Sunnah, Salafiyyah