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Archive for July, 2010

And from the types of worship is al-inaabah (turning repentantly).

And the evidence for turning repentantly (al-inaabah) is the saying of Allaah, the Most High:
“So turn repentantly and obediently to your Lord, and submit obediently to Him.” [Az-Zumar 59:54]

Al-Inaabah: The meaning of al-inabah is to return to Allaah the Mighty and Majestic at every moment from amongst the moments of life, because the believer does not see himself, except as being negligent. This is how he sees himself as long as he is striving in obedience to Allaah, due to the magnificent and plentiful bounties of Allaah upon him. So he always sees himself as being negligent of this, with whatever the word taqseer (negligence) carries of meaning. This is how he sees himself as long as he is striving with bowing (rukoo’), prostration (sujood), attainment of knowledge and as long as he is engaged in the prescribed remembrance. So the servant is negligent because Allaah the Blessed and Exalted has granted him reward and virtue. And there is no goodness that a human being does, except that Allaah grants him a reward and virtue for it and blesses him for it. This is because Allaah is the One who grants one the success to do a righteous action and He guides him to it. So Allaah is the One who separates between the doer of righteous deeds and his enemy who is always going against him and trying to sway him from the actions of obedience and bring him towards acts of disobedience.

Due to all of this, the servant must turn repentantly to Allaah at every moment from amongst the moments of his lifespan; especially when he is afflicted by heedlessness. And also when he falls into any act of disobedience, and when he falls short in an act of obedience. So at these times, he must blame himself and attempt to wake up his heart. So for the sake of that he turns to Allaah the Mighty and Majestic, utterly debased in front of Him, seeking excuse from Him, and he feels remorse to change that evil to goodness. And he intends to change that heedlessness to wakefulness. And he wishes to renew his life so that it can be a life of good deeds accompanied by the correct view, sincerity and sound creed.

So al-inaabah in reality is tawbah, because it includes conditions for tawbah (repentance), such as the abandonment of disobedience, the abandonment of the deficiency and removal of the heedlessness, and a firm resolution to perform acts of obedience. So these are from the conditions of tawbah and there is no doubt about them.

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Keep Only a Few Friends

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

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).”

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AL-FA WAID: A Collection of Wise Sayings – Imam Ibn al QAyyim

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.

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The Chapter on What Has Been Narrated Concerning Fasting
Sunan Ibn Majah

* The Obligatory [Waajib] Fasts: Such as fasting in the holy month of Ramadan; fasting for fulfilling a vow’ and the fasting required for expiation.

* The Desirable [Mustahab] Fasts: Such as the fasting of the Prophet Dawudu [i.e., fasting every other day; fasting on the 13th, 14th, and 15th of every Islamic month; fasting on Monday and Thursday; fasting for six days of Shawwal; fasting on the day of Arafat; fasting during the first eight days of Dhul-Hijjah; fasting on Ashurah; fasting during the inviolable months; and fasting during the month of Sha’ban etc.

* The Prohibited [Haram] Fasts: Such as a women observing a voluntary fast without her husband’s permission as he stays at home; fasting for a day prior to Ramadan whilst the commencement of Ramadan is still in doubt; fasting on the of Eidul-Fitr, Eidul-Adha and the days of Tashriq [the three days after the 10th of Dhul-Hijjah]; the fasting of a menstruating women and the one with post-natal bleeding.

* The Undesirable [Makruh] Fasts: Fasting perpetually; fasting just on Friday, or only on Saturday, etc.

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From among the teachings of Allah’s Messenger (sallahu alayhi wa sallam) is to keep sins a secret matter. If someone commits a sinful act which is against the Commandments of Allah, or is against the moral character, or is such an act that may cause harm to one’s honor, then he should keep it a secret and seek forgiveness from Allah in the darkness of night.

The Messenger of Allah (peace be upon him) said: “My entire nation is safe, except al-Mujahirin (those who boast of their sins). Among the Mujaharah is that a man commits an (evil) act, and wakes up in the morning while Allah has kept his (sin) a secret, he says: “O so- and-so! Last night I did this and that.” He goes to sleep while Allah has kept his (sin) a secret but he wakes up in the morning and uncovers what Allah has kept a secret!” [Saheeh al-Bukhari]

Abdullah Ibn Masoud (May allah be pleased with him) related, `A man came to the Prophet and said: `O Messenger of Allah! I have mingled with a woman in the far side of al-Medina, and I fulfilled my desire short of actually having sexual intercourse with her. So, here am I, judge me according to what you decide.’ Umar Ibn al-Khattab (May allah be pleased with him) then said: `Allah had kept your secret, why did not you keep your secret?’ [Sharh Muslim]

Similarly, if one becomes aware of somebody else’s sin, he should keep it a secret. Allah’s Messenger (sallahu alayhi wa sallam) said: “He, who relieves a hardship of this Dunya (world) for a believer, Allah will relieve (from him) a hardship of the Day of Resurrection; he who makes easy an indebted person, Allah will make it easy for him in the Dunya and the Hereafter; he who covers a Muslim (meaning his mistakes and shortcomings), Allah will cover him in the Dunya and the Hereafter …” [Sahih Muslim]

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Siteer means the One who conceals faults, referring to Allaah, the One who conceals faults between you and Him

Al-Hayee (The Shy) & As-Sitteer (The Coverer) :

[Shaykh Abdur-Rahman ibn as-Sa’di]

Al-Hayee (The Shy) This is derived from his statement (sallAllahu ‘alaihi wa sallam): Verily Allah is Al-Hayee (The Shy). He is shy to let His slave return empty-handed if he outstretches his hands to Him. [Abu Dawud, At-Tirmidhi, Ibn Maajah] Also is his statement (sallAllahu ‘alaihi wa sallam): Verily Allah Mighty and Majestic is Haleem (Forebearing), Hayee (Shy), Sitteer (Covering). He loves modesty and shyness and covering. Therefore when any of you bathe let him cover himself (i.e. from the sight of people). [Abu Dawud, An-Nasaa’ee, al-Baihaqi, Ahmed, graded as saheeh]

This is from His Mercy, Generosity, and Perfection. His forbearance is in that His slave openly sins although he is intensely dependant upon Him to the degree that it is not even possible for him to disobey if not for the favor of Allah giving him any power. Yet Ar-Rabb (The Ultimate Creator, Sustainer and Provider) is of such complete independence from all of His creation, it is out of His generosity that He is shy to uncover and disgrace him and make lawful the punishment for him, so He covers him through opening means to cover him by. He overlooks and forgives and He shows His love for His slave through His favors, yet they commit sins hateful to Him. His good is upon them every moment yet their evil is rising. He is still the Sovereign and Most Generous although their disobedience and every shameful deed goes up to Him. Allah ta’aalaa is shy to punish the one that tarnishes his Islam as well as to leave the one who outstretches his hands to Him empty handed. He calls upon His slaves to ask Him and He promises to answer them.

He is the Coverer and the Shy Who in turn loves those who possess a sense of shame and who cover faults. Whoever covers the faults of a Muslim, Allah will cover him in this life and in the hereafter. For this reason it is detested that the slave of Allah announces his sin after its commission. Rather the repentance of the slave is between him and his Rabb and not revealed to people. It is the most loathsome of people who commit sin in the night and Allah covers that sin only to remove the covering of Allah in the morning by announcing that sin.

Allah ta’aalaa said: Verily those who like that (the crime) of illegal sexual intercourse should be propagated among those who believe, they will have a painful torment in this world and in the Hereafter.
[Soorah An-Noor, Aayah 19].

The below is taken from : http://www.salafitalk.net/

From Brother Moosa Richardson:
Here are some relevant points regarding this issue that should be considered:

1. We are not required to restrict ourselves to calling upon Allaah using only His Names, rather we can call upon Allaah by His Attributes or Actions, like saying, “Yaa thal-Jalaali wal-Ikraam”. This does not mean that we must first affirm that Thul-Jalaali wal-Ikraam is one of His Names. Similarly, we can say, “Yaa Rabba kulli shay'” (O Lord of all things), without first affirming that “Rabbu kulli shay'” is one of Allaah’s Names… This is something well known and spoken of in the scholars’ books.

2. It is very virtuous to call upon Allaah using His Most Beautiful Names, due to His Statement, that means, “And to Allaah belong the Most Beautiful Names, so call upon Him using them…”

3. Based on the first two points, the scholars who advise(d) against saying, “Yaa saatir”, perhaps they intended to guide people to what is better: the name “as-Sitteer”, which is established in an authentic narration, as opposed to “as-Saatir” or “As-Sattaar” which are both derived from His Action of as-Sitr, like in the hadeeth, “Whoever screens a believer in this life, “satarullaah” (Allaah screens him) in this life and the Hereafter…” Thus, to call on Allaah beginning with “Yaa Saatir…” is permissible, just as it is permissible to call upon Allaah beginning with, “Yaa Badee’as-Samaawaatil-wal-Ardh…” and the likes.

4. Building on a recent thread about saying only, “Yaa Allaah!” (properly pronounced “Yallaah!”) without asking for anything… just as it is not legislated for you to call upon Allaah saying this and then not ask for anything, similarly it is not legislated for you to call upon Allaah saying, “Yaa Saatir!” without asking for anything (as is the custom of many people). This goes for when you call upon Allaah by any of His Names, Attributes, or Actions.

5. Thus, if a person were to say, “Yaa Saatir (or Sattaar), ustur ‘awraatinaa!” (O He who screens, conceal our weaknesses!”), it would be similar to any other case of calling upon Allaah by mentioning His Actions, like “Yaa Haazim al-Ahzaab” and the likes.

6. We say that “as-Sitteer” is from Allaah’s Names, and that we do not have any proof to affirm “as-Saatir” or “as-Sattaar” as His Names. However, we have no proof to negate either of them as Names either, as Allaah has Names that He has not informed us of. This requires a delicate understanding.

7. We can refer to Allaah by any of His Names, Attributes, or Actions in our oaths as well, like saying, “I swear by the One in whose Hand is my soul…”

And Allaah knows best.

Moosaa ibn John Richardson

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It is reported that Muhammad Al-Bâqir – Allâh have mercy on him – said, “Never does any pride enter the heart of a man except that his intelligence decreases by the same amount.”
Al-Dhahabî, Siyar A’lâm Al-Nubalâ`, in his biography of Muhammad Al-Bâqir.
Muhammad b. ‘Alî b. Husayn b. ‘Alî b. Abî Tâlib, known as Al-Bâqir, was the great-great grandson of the Prophet – Allâh’s peace and blessings be upon him.

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

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 empting 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.

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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.

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Source:  AL-FAWAID

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 preordainment 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.

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