Reconciling the Hearts

Al-Istiqaamah, Issue No.3

Allaah – the One free from all imperfections – said:

“So have taqwaa (fear and obedience) of Allaah and reconcile the differences between yourselves.” [Soorah al-Anfaal 8:1].

“Indeed the Believers are but brothers. Therefore reconcile the differences between your brothers, and fear Allaah so that you may receive mercy.” [Soorah al-Hujuraat 49:10].

“So this is a knot which Allaah has bound the Believers together with, such that whenever a person is found possessing eemaan (faith) in Allaah, His Angels, His Books, His Messengers and the Last Bay – whether in the eastern or western part of the world – then such a person becomes the brother of the Believers. This brotherhood obligates that the Believers should love for that person that which they love for themselves, and hate for that person that which they hate for themselves. Therefore, the Prophet sallallaahu ‘alayhi wa sallam said – whilst ordering the brotherhood of eemaan (faith): “Do not envy one another. Do not inflate prices upon one another. Do not hate one another. Do not forsake one another. Do not under-cut one another. But be worshippers of Allaah and brothers. The Muslim is the brother of another Muslim; he neither oppresses him, nor humiliates him, nor lies to him, nor holds him in contempt. And piety is right here – and he pointed to his chest three times. It is enough evil for a person to hold his brother Muslim in contempt. The whole of a Muslim for another Muslim is sacred; his blood, his property and his honour.”1 And he sallallaahu ‘alayhi wa sallam said: “The Believer to the Believer is like a solid structure, one part supporting the other.” And he interlaced his fingers to demonstrate this.2

Thus Allaah and His Messenger sallallaahu ‘alayhi wa sallam ordered that the rights of the Believers be fulfilled by each other, and that those matters which will bring about harmony, love and togetherness be carried out. All of this is to be done in order to further the rights that they have over one another. So from such tights is that when fighting occurs between them – thereby causing their hearts to separate and to have hatred and to cut-off from each other – then the Believers should bring about reconciliation between their brothers and do that which will remove the enmity. Then Allaah ordered taqwaa in general and made the bestowal of His Mercy the consequence of their having taqwaa and their fulfilling the rights of the Believers. So He said: “And have taqwaa of Allaah in order that you may receive mercy.” Thus, if Allaah’s Mercy is attained, then the good of this world and the Hereafter will also be attained.”3

‘Aaishah radiallaahu ‘anhaa used to say, that when people abandoned acting upon this Aayah (verse): “When two parties of the Believers fight each other, then make reconciliation between them.” [Soorah al-Hujuraat 49:9]. So when the Muslims began fighting each other, it was obligatory to reconcile them, as Allaah – the Most High – ordered. However, when they did not do this, then fitnah (trials and tribulations) spread, as did ignorance, and this is what caused the differences to continue.4

Allaah’s Messenger sallallaahu ‘alayhi wa sallam said: “Shall I not inform you of something that is greeter in degree than (optional) fasting, charity and Prayer?” They said: Indeed inform us. So he said: “It is reconciling the people. For indeed causing corruption between them is the shaver!”5

And he sallallaahu ‘alayhi wa sallam explained this shaving in another saying: “The disease of the people before you has overcome you, namely envy and hatred and it is the shaver. I do not say that it shaves-off the heir. Rather, it shaves-off the religion!”6


1. Related by Muslim (no.2564), from Abu Hurayrah radiallaahu ‘anhu.
2. Related by al-Bukhaaree (no.481) and Muslim (no.2585), from Abu Hurayrah radiallaahu ‘anhu.
3. Tayseerul-Kareemur-Rahmaan (7/133-134) of Shaykh as-Sa’dee.
4. Related by Ibn Abil-‘lzz in Sharhul-‘Aqeedatit-Tahaawiyyah (2/777). Al-Bayhaqee related something similar to this in his Sunanul-Kubraa (8/172).
5. Saheeh: Related by at-Tirmidhee (no.2640) and Abu Daawood (no.4919), from Abud-Dardaa radiallaahu ‘anhu. It was authentitated by al-Albaanee in Ghaayatul-Maraam (no.414).
6. Hasan: Related by at-Tirmidhee (no.2641), from az-Zubayr ibn al-‘Awwaam radiallaahu ‘anhu. It was authenticated by al-Albaanee in Saheeh Sunan at-Tirmidhee (no.2038).

Rust on the Heart – Two Causes it & Two Removes it : Imam Ibn al Qayyim – Dr. Saleh as-Saleh [Audio|En]

Listen / Download Mp3 Here (Time 6:32)

Hoping in Allah’s Mercy – Shaykh Ahmad Farid

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

“Anyone who possesses a speck of Pride in his heart will not enter Paradise” : Ibn Taimiyyah

Author:Shaikh-ul-Islaam Ibn Taimiyyah
Source:Majmoo‘-ul Fataawaa (vol. 7, pg. 677-679)
Produced by:al-manhaj.com

Shaykh-ul-Islaam Ibn Taymiyyah (rahimahullaah) was asked:

Regarding the Prophet’s statement: “Anyone who possesses a speck of pride (kibr) in his heart will not enter Paradise” – Is this hadeeth specific only to the believers or (is it specific only to the) unbelievers? If we were to say that it is specific for the Believers then (is not) our statement trivial considering (the fact that) the believers shall enter Paradise due to their Eemaan. If, on the other hand, we were to say that the hadeeth is specific for the unbelievers then what is the relevance of the statement (since it is already known that the unbelievers shall not gain admission to Paradise?

He (rahimahullaah) answered:

(Another) authentically reported wording of (this particular version of the) hadeeth is, “Anyone who possesses half a mustard seed of Pride (kibr) in his heart will not be granted admission to Paradise. And anyone who possesses half a mustard seed of Eemaan will not enter the (Eternal) Fire.” [1]

Kibr that openly opposes and negates Eemaan results in the banishment of the one who holds it from entering al-Jannah as is found in Allaah’s statement:

“And your Lord said: “Invoke Me, I will respond to your (invocation). Verily! Those who scorn (yastakbiroon – Have kibr) My worship, they will surely enter Hell in humiliation!” [Surah Ghaafir: 60]

This is the Kibr of Iblees (the Devil), Pharaoh and all the others who possessed the Kibr, which invalidated Eemaan. This is also the Kibr that the Jews possess and those whom Allaah has described to us by saying:

“Is it that whenever there came to you a Messenger with what you yourselves desired not, you grew arrogant? Some, you disbelieved and some, you killed.” [Surah Al-Baqarah: 87]

Al-Kibr, in its entirety, openly opposes the essentials of al-Eemaan. As such he who has an atom’s weight of Kibr in his heart will not act upon that which Allaah has prescribed, nor will he abstain from that which Allaah has prohibited. Instead his Kibr shall result in his disavowal and rejection of the truth and instill in him contempt of others. This, precisely, is the explanatory definition of al-Kibr provide by the Prophet as is found in the complete version of the initial Hadeeth [“The one who possesses an atom’s weight of Kibr in his heart shall not be granted admission to Paradise.”]

He (sallAllaahu ‘alayhi wa sallam) was asked: “[But] O Messenger of Allaah! A man likes to have fine clothing and footwear. Is this included in Kibr?” He responded, “No. Allaah is Beauty and loves Beauty. Kibr is the rejection of truth (Batrul-Haqq) and condescension of others (waa ghaamtun-naas).” [2]

The statement “Batarul-Haqq” denotes distain and rejection of the Truth, while “ghaamtun-naas” implies contempt and condescension of others from amongst mankind.

Therefore the one who possesses half a mustard seed of it (Kibr) rejects the Truth that he was ordered to accept and act upon. At the same time, the Kibr instills in him a sense of condescension that inculcates in the individual an oppressive demeanor producing transgression over the rights of others.

The one who neglects his obligations (due to his rejection of them) and is oppressive to others from amongst the creation is not to be amongst the people of Jannah (while in this state), or deserving of it. On the contrary, such an individual is to be counted amongst the people who are threatened with punishment!

His (sallAllaahu ‘alayhi wa sallam) statement: “Anyone who possesses a speck of Kibr in his heart will not be granted admission to Paradise” implies that the individual is not from the people of Jannah and is not deserving of it. But if he repents, or he possesses Hasaanaat (righteous deeds) that expiate his sins, or Allaah has given him Ibtillaah (trials and tests) in the form of calamities that have expunged his sins, or similar things; then for that individual the recompense of Kibr – which originally was a barrier for him to enter Jannah – is eliminated and he gains admission (to it). Similarly Allaah, due to Divine Grace, may forgive the individual (the sin of) Kibr. [3] None shall gain admission (to Paradise) while possessing an atom’s weight of Kibr. As a result, those (scholars) discussing this Hadeeth, and other Hadeeth that have a similar theme, have stated:

“Unconditional admission (to Paradise) – that is not in conjunction with punishment (for the sin of Kibr) – is what is being negated in this Hadeeth; not the admission to Jannah that is granted to those who have entered the Fire (to be purified and cleansed) and then are allowed admission to Paradise thereafter. (On the other hand) if a hadeeth explicitly declares that a particular person is in Jannah or that a particular person is from the People of Jannah, it would then be understood that he would enter the Jannah and not enter the fire (beforehand).”

After this clarification we come to understand the true meaning of these narrations as being that the one who possesses an atom’s weight of Kibr in his heart is not from the people of Paradise (up to that point) and shall not gain admission into it without punishment (for his sin). Surely he deserves punishment – due to the enormity of the sin – similar to those who perform the Major (Kabaa’ir) sins. Allaah may punish him in the Fire as long as He wishes, but none from amongst the people of Tawheed shall remain in the Fire eternally.

This is to be the way we understand all the Hadeeth that have a similar meaning. This understanding is to be used when seeking the meaning of his (sallAllaahu ‘alayhi wa sallam) statement: “The one who severs the ties of the womb shall not enter Jannah”[4] or “You shall not enter Jannah until you believe. And you shall not believe until you love one another. Shall I inform you of something that if you do you shall (truly) love each other? Spread the greetings of Salaam amongst yourselves.”

This is the understanding that we are to have when pondering over the ahaadeeth that contain threats of Punishment. In this way we understand that the hadeeth is general and can be attributed to both the unbelievers and the Muslims.

If one was to say: “All the Muslims enter Jannah due to their Islaam.” The response is that not all Muslims enter Jannah without punishment. Surely the people who have been threatened (with punishment in the Hereafter due to their sins) shall enter into the Fire to remain in it for the period that Allaah so wills even though they are not unbelievers. The individual who has some Eemaan coinciding with major sins may enter into the Fire and exit from it as a result of the Shafaa‘ah (Intercession) of the Prophet or by other reported means as articulated by the Prophet when he (sallAllaahu ‘alayhi wa sallam) said:

“My Shafaa‘ah is for the people who commit Majors Sins from amongst my Ummah.” [5]

And he (sallAllaahu ‘alayhi wa sallam) said as is reported in the Saheeh: “I shall bring out of the Fire the one who possesses half a mustard seed of Eemaan.” [6]

In this way we understand what is in store for those whom Allaah has threatened with punishment – the murderer, fornicator/adulterer, the one who consumes intoxicants, and the one who misappropriates the wealth of the orphans, the one who witnesses falsehood and others who perform the deeds of the people of major sins. They – even if they are not unbelievers – are not deserving of the Jannah that they are promised (as Muslims) without first being (cleansed and purged through) punishment.

The madh-hab (way and belief) of Ahlus-Sunnah wal-Jamaa‘ah is that the Foosaaq (deviant sinners) from amongst the general body of Muslims are not going to be eternally punished in the Fire as held by the Khawaarij[7] and the Mu‘tazilah.[8] They are not complete in their religion (Deen), Eemaan and obedience to Allaah.[9] They have good and bad deeds that necessitate a measure of punishment and reward. This is a concise dissertation regarding the issue.


Footnotes:

[1] Translator’s Note: Reported by Imaam Muslim, Abu Dawood and At-Tirmidhee on the authority of Ibn Mas‘ood. See Islaah al-Masaajid, checked by Shaykh Al-Albaanee rahimahullaah.

[2] Translator’s Note: Reported by Imam Muslim (54), Ibn Khuzaymah, Abu Dawood, At-Tirmidhee and Ibn Sa‘d on the authority of Ibn Mas‘ood. At-Tabaraanee reports it on the authority of ‘Abdullah bin Salaam

[3] Translator’s Note: Allaah the Most High says in Surah an-Nisaa’ (4:48): “Verily, Allaah forgives not that partners should be set up with him in worship, but He forgives what is besides that to whom He pleases, and whoever sets up partners with Allaah in worship, he has indeed invented a tremendous sin.”

[4] Translator’s Note: Reported by Imaam Muslim (1765 – Abridged) al-Haakim, al-Bayhaqee, Abu Dawood, and at-Tirmidhee on the authority of Jubayr bin Mut‘aam.

[5] Translator’s Note: Turn to the Chapter “Shafaa‘ah for the People of Major Sins” (Pg. 61-108) in the highly beneficial book of the world-renowned Muhaddith, Shaykh Muqbil bin Haadee al-Waadi‘ee (rahimahullaah) titled: “Ash-Shafaa‘ah.” In the chapter the Shaykh reports seventy-six (76) ahaadeeth showing that those who perform Major sins are not excluded from the Shafaa‘ah of Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam). This particular hadeeth can be found in the book on page 85, hadeeth number 56. Shaikh Abu ‘Abdir-Rahmaan Muqbil bin Haadee reports that the Hadeeth is collected by at-Tirmidhee (v. 4, pg. 45) on the authority of Anas and Jaabir. He then states: “And this hadeeth is Hasan Saheeh Ghareeb (good and authentic yet scarce in this mode). The Hadeeth is reported by Ibn Khuzaymah (pg. 270), Ibn Hibbaan as is stated in the Mawrid (pg. 640), and al-Haakim (vol. 1, pg. 69) said: ‘This hadeeth is authentic and meets the requirements set by Al-Bukhaaree and Muslim even though they did not narrate it.’” Later on Shaykh Muqbil wrote: “Al-Haafidh Ibn Katheer said in his Tafseer (vol. 1, pg. 487) that its chain of narration is Saheeh and meets the requirements set by Al-Bukhaaree and Muslim.” The Shaykh then takes us step by step through the chain of narration and proves convincingly that the hadeeth does not meet the requirements of Al-Bukhaaree and Muslim due to the presence of Mu‘aamar reporting from Thaabit. For further detailed analysis turn to pg. 85-88. In Shaykh al-Albaani’s Saheeh al-Jaami‘, he declares the hadeeth Saheeh on the authority of Jaabir, Ibn ‘Abbas, Ibn ‘Umar, Ka‘b bin ‘Ajrah and Anas.

[6] Translator’s Note: This is a segment of the famous Hadeeth of Shafaa‘ah collected by Al-Bukhaaree (vol. 13, pg. 472)

[7] Translator’s Note: Khawaarij is the plural of Kharijee – They are those who declared that a Muslim becomes a disbeliever due to committing a major sin alone.

[8] Translator’s Note: The Mu‘tazilah deem the one who does not agree with their understanding of Tawheed (7 false principles) is deemed a Mushrik. They believe that the sinners who are Muslim shall be in a place between Jannah and the Fire. Their beliefs are built on false logical deductions that led them to negate many of the Names and Attributes of Allaah. They were the deviant group who opposed the Imaam of Ahlus-Sunnah, Ahmad Ibn Hanbal by falsely claiming that the Qur’aan is created and not the Speech of Allaah.

[9] Translator’s Note: The Murji’ah believe that sins, major or minor, do not affect faith and that Eemaan neither increases nor decreases. They claim that actions are not part of faith and that people do not vary in faith.

Reasons for the Hardness of the Heart – Sheikh Ibn Baz [Video|Ar-En]

نسأل الله للجميع التوفيق والهداية

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Signs of an Upright and Healthy Sound Heart – Shaykh Khaalid adh-Dhufayree [Audio|Ar-En]

This a enlightening lecture delivered by the Noble Shaykh, Khalid ibn Dahwi adh-Dhufayree (May Allaah preserve him), from the well known scholars of Kuwait, regarding the signs of an Upright Heart.

English translation starts @ 30 min

Listen / Download Mp3 Here (Time 01:04:47) [Arabic/English]

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What Rightens the Heart, and What Corrupts it? – Abu Muhammad al-Maghribee [Mp3|En]

Ramadaan Weekend Lecture
What Rightens the Heart, and What Corrupts it?
Abu Muhammad al-Maghribee (hafidhahullaah)
[Mp3|English]

This lecture was given on Sunday, July 29, 2012.
The fifth of a series of lectures given every weekend throughout Ramadaan.
Based on a lecture by our beloved Shaikh Saalih Al-Fawzaan.

Listen / Download Mp3 Here  (Time 1:08:14)

A Precious Gem: The Best Kinds of Remembrance – Heart & Tongue

Among those who remember Allah are those who begin remembering with the tongue even if he is negligent. He continues to do so until his heart is involved too.

Others do not agree with that and do not start while in a state of negligence, but instead wait until the heart is ready. He begins with his heart and then involves his tongue in remembrance.

The first supplication goes from his tongue to his heart and the second from his heart to his tongue without emptying any of the contents of his heart. He just waits until he feels that the utterance is ready to be verbalized. When he feels that his heart will utter! then the heart’s utterance would pass to verbal utterance. Then he would engross himself in that until he finds that every part of his being is supplicating Allah.

The best and more useful kind of supplication is what the heart and tongue are involved in, to be from among the prophetic supplications, and whoever is reciting it feels its meaning and aims.

Source: Al-Fawaaid – A COLLECTION OF WISE SAYINGS – Imam Ibn AI-Qayyim,
Rendered into English by: Bayan Translation Services

Ar-Rajaa (hope and longing) – Shaykh Ubayd al-Jaabiree

The evidence for hope and longing (ar-rajaa) is the saying of Allaah, the Most High:

“So whoever hopes to see His Lord and be rewarded by Him, then let him perform righteous deeds and make it purely and sincerely for Him; and let him not make any share of it to anyone other than his Lord.” [Al-Kahf 18:110]

“The evidence for hope and longing (ar-rajaa)” –

  • Hope and longing is one of the pillars that worship is built upon;
  • this means that a person is optimistic about obtaining the Mercy and Pardon of Allaah.
  • It is obligatory upon the servant that they combine both hope and fear because hope causes a person to long for the Mercy of Allaah and fear prevents them from perpetrating an act that earns the anger of Allaah.
  • Some of the people of knowledge have said that fear and hope are like the ‘two wings of the servant’.
  • Ar-rajaa is that a person wishes for something that may be attained and is close or it may be something far off but is treated as being close.
  • This earnest hope which comprises humility and submission may only be directed to Allaah and directing it to other than this is shirk; whether minor or major depends on state of the heart of the person in this case.

“is the saying of Allaah, the Most High: “So whoever hopes to see His Lord and be rewarded by Him, then let him perform righteous deeds and make it purely and sincerely for Him;” – Meaning,

  • whoever desires and longs to meet their Lord, then sheer desire is not enough but he should also perform righteous deeds.
  • This verse is a proof that it is obligatory to perform righteous deeds.
  • A righteous deed is everything that brings the servant closer to Allaah, whether it is an obligation or a recommended act.
  • A person who hopes but does not act is delusional and has false hopes; this is blameworthy.

“and let him not make any share of it to anyone other than his Lord.”” – Meaning,

  • he should not commit major shirk that expels him from the religion or minor shirk that negates the completeness of tawheed.

Source: A Gift For The Intellect In Explanation Of The Three Fundamental Principles Of Islaam – By Sheikh Ubaid Al-Jaabiree (Hafizahullah) With some notes from the sharh by Sheikh Salih al Uthaymeen (Rahimahullah)

Dead Hearts and Empty Supplications – Sayings of the Salaf

It is reported that Ibrâhîm b. Adham (d162H) – Allâh have mercy on him – once passed through the market of Basrah. People gathered around him and asked:

O Abû Ishâq, Allâh the Exalted says in his Book. ‘Call on me, I will answer your prayers’, but we have been calling on Him for a long time and He does not answer our prayers. [Ibrâhîm] replied, “O people of Basrah, your hearts have died in respect to ten things:

  • First, you know Allâh but you do not give Him His rights;
  • Second, you have read Allâh’s Book but you do not act by it;
  • Third, you claim to love Allâh’s Messenger – Allâh’s peace and blessings be upon him – yet you abandon his Sunnah;
  • Fourth, you claim to be enemies to Shaytân but you conform to [his ways];
  • Fifth, you say you love Paradise yet you do not work for it;
  • Sixth, you say you fear The Fire yet you put yourselves closer to it [by sinning];
  • Seventh, you say death is true but you do not prepare for it;
  • Eighth, you busy yourselves with the faults of others and disregard your own;
  • Ninth, you consume the favors of your Lord but are not grateful for them; and
  • Tenth, you bury your dead but take no lesson from them.”

Abû Nu’aym, Hilyah Al-Awliyâ’ 8: 15, 16.

Taken from http://www.sayingsofthesalaf.net

Would the Servants be Accountable for What They Conceal in Their Hearts ? – Tafsir Ibn Kathir

(2.284. To Allah belongs all that is in the heavens and all that is on the earth, and whether you disclose what is in yourselves or conceal it, Allah will call you to account for it. Then He forgives whom He wills and punishes whom He wills. And Allah is able to do all things.)

Allah states that His is the kingship of the heavens and earth and of what and whoever is on or between them, that He has perfect watch over them. No apparent matter or secret that the heart conceals is ever a secret to Him, however minor it is. Allah also states that He will hold His servants accountable for what they do and what they conceal in their hearts. In similar statements, Allah said,

(Say (O Muhammad ): “Whether you hide what is in your breasts or reveal it, Allah knows it, and He knows what is in the heavens and what is in the earth. And Allah is able to do all things) ﴿3:29﴾, and,

(He knows the secret and that which is yet more hidden.)

There are many other Ayat on this subject. In this Ayah (2:284), Allah states that He has knowledge of what the hearts conceal, and consequently, He will hold the creation accountable for whatever is in their hearts. This is why when this Ayah was revealed, it was hard on the Companions, since out of their strong faith and conviction, they were afraid that such reckoning would diminish their good deeds.

Imam Ahmad recorded that Abu Hurayrah said, “When

(To Allah belongs all that is in the heavens and all that is on the earth, and whether you disclose what is in yourselves or conceal it, Allah will call you to account for it. Then He forgives whom He wills and punishes whom He wills. And Allah is able to do all things)

was revealed to the Messenger of Allah , it was very hard for the Companions of the Messenger . The Companions came to the Messenger and fell to their knees saying, `O Messenger of Allah! We were asked to perform what we can bear of deeds: the prayer, the fast, Jihad and charity. However, this Ayah was revealed to you, and we cannot bear it.’ The Messenger of Allah said,

(Do you want to repeat what the People of the Two Scriptures before you said, that is, `We hear and we disobey’ Rather, say, `We hear and we obey, and we seek Your forgiveness, O our Lord, and the Return is to You.)

When the people accepted this statement and their tongues recited it, Allah sent down afterwards,

(The Messenger believes in what has been sent down to him from his Lord, and (so do)the believers. Each one believes in Allah, His Angels, His Books, and His Messengers. (They say,) “We make no distinction between one another of His Messengers and they say, “We hear, and we obey. (We seek) Your forgiveness, our Lord, and to You is the return (of all).”)

When they did that, Allah abrogated the Ayah (2:284) and sent down the Ayah,

(Allah burdens not a person beyond his scope. He gets reward for that (good) which he has earned, and he is punished for that (evil) which he has earned. “Our Lord! Punish us not if we forget or fall into error.”) until the end.”

Muslim recorded it with the wording; “When they did that, Allah abrogated it (2:284) and sent down,

(Allah burdens not a person beyond his scope. He gets reward for that (good) which he has earned, and he is punished for that (evil) which he has earned. “Our Lord! Punish us not if we forget or fall into error”.)

Allah said, `I shall (accept your supplication),’

(“Our Lord! Lay not on us a burden like that which You did lay on those before us (Jews and Christians)”)

Allah said, `I shall (accept your supplication),’

(“Our Lord! Put not on us a burden greater than we have strength to bear. ”)

Allah said, `I shall (accept your supplication),’

(“Pardon us and grant us forgiveness. Have mercy on us. You are our Mawla (Supporter and Protector) and give us victory over the disbelieving people.”)

Allah said, `I shall.”’

Imam Ahmad recorded that Mujahid said, “I saw Ibn `Abbas and said to him, `O Abu Abbas! I was with Ibn `Umar, and he read this Ayah and cried.’ He asked, `Which Ayah’ I said,

`(And whether you disclose what is in yourselves or conceal it.)’

Ibn `Abbas said, `When this Ayah was revealed, it was very hard on the Companions of the Messenger of Allah and worried them tremendously. They said: O Messenger of Allah! We know that we would be punished according to our statements and our actions, but as for what occurs in our hearts, we do not control what is in them.’ The Messenger of Allah said,

(Say, `We hear and we obey.’) They said, `We hear and we obey.’ Thereafter, this Ayah abrogated the previous Ayah,

(The Messenger believes in what has been sent down to him from his Lord, and (so do) the believers. Each one believes in Allah), until,

(Allah burdens not a person beyond his scope. He gets reward for that (good) which he has earned, and he is punished for that (evil) which he has earned.)

Therefore, they were pardoned what happens in their hearts, and were held accountable only for their actions.”’

The Group recorded that Abu Hurayrah said that the Messenger of Allah said,

(Allah has pardoned my Ummah for what they say to themselves, as long as they do not utter it or act on it.)

The Two Sahihs recorded that Abu Hurayrah said that the Messenger of Allah said,

(Allah said (to His angels), “If My servant intends to commit an evil deed, do not record it as such for him, and if he commits it, write it for him as one evil deed. If he intends to perform a good deed, but did not perform it, then write it for him as one good deed, and if he performs it, write it for him as ten good deeds.”)

Source : Tafsir Ibn Kathir : Surah No.2 (Surah Al Baqarah), Dar-us-Salam English Publication

Mahkmoom Heart and a Truthful Tongue – Silsilah Ahadeeth As-Saheehah of Shaykh Al-Albaani

On the authority of Abdullaah bin ‘Amr who said: Someone asked :

O Messenger of Allaah! Who are the best of the people?’

He answered: ‘Everyone who has a mahkmoom heart and a truthful tongue.’

They asked: ‘We know what a truthful tongue is, but what is a mahkmoom heart?’

He said: ‘A pious, pure one, which has no sin in it nor is it oppressive, nor does it have hatred and jealousy.’

Silsilah Ahadeeth As-Saheehah of Shaykh Al-Albaani – No.948

Source : Some Ahadeeth pertaining to Manners, Righteousness & Keeping Good Relations – 01 | 02 | 03 | 04 | 05 | 06| 07 | 08 – Taken from Silsilah Ahadeeth As-Saheehah of Shaykh Al-Albaani – Translated by Abbas Abu Yahya