Ten Useless Matters Imam Ibn ul Qayyim al Jawziyyah (rahimAllah)
Al-Fawa’id © 2004 Umm Al-Qura
There are ten useless matters:
1.
Knowledge that is not acted on
2. The deed that has neither sincerity
nor is based on following the righteous examples of others
3. Money that
is hoarded, as the owner neither enjoys it during this life nor obtains
any reward for it in the Hereafter
4. The heart that is empty of love
and longing for Allah, and of seeking closeness to Him
5. A body that
does not obey and serve Allah
6. Loving Allah without following His
orders or seeking His pleasure
7. Time that is not spent in expiating
sins or seizing opportunities to do good
8. A mind that thinks about
useless matters
9. Serving those who do not bring you close to Allah,
nor benefit you in your life
10. Hoping and fearing whoever is under the
authority of Allah and in His hand; while he cannot bring any benefit
or harm to himself, nor death, nor life; nor can he resurrect himself.
Friday 13 March 2015
Backbiting..
Praise be to Allah.
Backbiting (gheebah) is a bad characteristic which Allah and His Messenger have forbidden. Allah says (interpretation of the meaning):
“And spy not, neither backbite one another. Would one of you like to eat the flesh of his dead brother? You would hate it (so hate backbiting). And fear Allah. Verily, Allah is the One Who forgives and accepts repentance, Most Merciful.” [49:12]
It was reported from Abu Hurayrah (may Allah be pleased with him) that the Prophet (peace and blessings of Allah be upon him) said:
“The Muslim is the brother of another Muslim; he does not betray him, lie to him or forsake him. The whole of the Muslim is sacred to his fellow Muslim –his honour, his wealth and his blood. Taqwa (piety) is here (in the heart). It is sufficient evil for a man to despise his brother.” [Muslim, al-Tirmidhi].
It was reported that Anas (may Allah be pleased with him) said: the Messenger of Allah (peace and blessings of Allah be upon him) said:
“When I was taken up into the heavens (the M’iraj), I passed by some people who had nails of copper with which they were scratching their faces and chests. I said, ‘Who are these people, O Jibreel?’ He said, ‘These are the ones who used to eat the flesh of the people and slander their honour.’” [ al-Bukhaari, Abu Dawood].
With regard to the meaning of gheebah (backbiting), it was reported from Abu Hurayrah that the Messenger of Allah (peace and blessings of Allah be upon him) said:
“Do you know what gheebah is?” They said: Allah and His Messenger know best. He said, “(It is) when you mention something about your brother that he does not like.” It was said, What do you think if what I say about my brother is true? He said, “If it is true then you are backbiting against him and if it is not true then you are slandering him.” [Muslim, al-Tirmidhi]. Gheebah means mentioning something about your brother in his absence and saying something that he does not like to have said about him, with the intention of mocking him or making fun of him.
But if you say something about him in his absence to someone who can offer him advice so that he will advise him, or you are asking for help from someone who you hope will have an influence on him so that he will stop doing some evil action or sin that he has fallen into, and thus bring him back to the straight path –this is not gheebah. For example, if a wife talks to her husband or her son about another of her sons so that he can advise him, this is not gheebah.
Similarly, if you speak about your brother or someone else to his guardian or to someone who is able to stop him from doing wrong – with the intention of voicing a grievance and asking for help, or because he has taken something from you unlawfully and you want to demand your rights from the guardian of the one who took what is rightfully yours, such as when a man complains about his brother to his father if he has mistreated him or taken something that belongs to him, in order to have his rights restored to him, or complaining to a ruler or judge of unfair treatment –this is not gheebah.
Al-Nawawi (may Allah have mercy on him) said in his commentary on Saheeh Muslim:
“But gheebah (speaking about a person in his absence) is permissible if it is for some legitimate (shar’i/prescribed) purpose, which includes six reasons:
Al-Nawawi (may Allah have mercy on him) said:
Note that the one who hears any backbiting about a Muslim should refute it and rebuke the one who says it. If he does not rebuke him in words he should rebuke him by his actions. If he cannot rebuke him by his actions or his words, then he should leave that gathering. If he hears any backbiting about his Shaykh (teacher) or anyone else who has a right over him or is one of the righteous and virtuous people, then he should pay even more attention to what we have said.
In the book of al-Tirmidhi we narrated from Abu’l-Darda (may Allah be pleased with him) that the Prophet (peace and blessings of Allah be upon him) said:
“Whoever protects the honour of his brother, Allah will protect his face from the Fire on the Day of Resurrection.” [Al-Tirmidhi] End quote. Al-Adhkaar.
What about a work colleague or close family member etc?
Strive to remind your colleague of the ruling on backbiting, and explain to him the punishment of the one who does that. Perhaps he will give up what he is doing of sin. Remind him that backbiting during Ramadhan is more sinful, and the basic principle is that you should avoid sitting with him if he persists in not responding to the command of Allah. But seeing as you work with him and you cannot leave the place, then avoid listening to him and stop paying any attention to what he says. You can use the means of threatening to report him to his superiors at work, or threaten to tell the people about whom he is talking. Perhaps if he does not fear Allah he will fear people and will stop backbiting about them, and you will be relieved of having to listen to his annoying talk.
And Allah knows best.
Backbiting (gheebah) is a bad characteristic which Allah and His Messenger have forbidden. Allah says (interpretation of the meaning):
“And spy not, neither backbite one another. Would one of you like to eat the flesh of his dead brother? You would hate it (so hate backbiting). And fear Allah. Verily, Allah is the One Who forgives and accepts repentance, Most Merciful.” [49:12]
It was reported from Abu Hurayrah (may Allah be pleased with him) that the Prophet (peace and blessings of Allah be upon him) said:
“The Muslim is the brother of another Muslim; he does not betray him, lie to him or forsake him. The whole of the Muslim is sacred to his fellow Muslim –his honour, his wealth and his blood. Taqwa (piety) is here (in the heart). It is sufficient evil for a man to despise his brother.” [Muslim, al-Tirmidhi].
It was reported that Anas (may Allah be pleased with him) said: the Messenger of Allah (peace and blessings of Allah be upon him) said:
“When I was taken up into the heavens (the M’iraj), I passed by some people who had nails of copper with which they were scratching their faces and chests. I said, ‘Who are these people, O Jibreel?’ He said, ‘These are the ones who used to eat the flesh of the people and slander their honour.’” [ al-Bukhaari, Abu Dawood].
With regard to the meaning of gheebah (backbiting), it was reported from Abu Hurayrah that the Messenger of Allah (peace and blessings of Allah be upon him) said:
“Do you know what gheebah is?” They said: Allah and His Messenger know best. He said, “(It is) when you mention something about your brother that he does not like.” It was said, What do you think if what I say about my brother is true? He said, “If it is true then you are backbiting against him and if it is not true then you are slandering him.” [Muslim, al-Tirmidhi]. Gheebah means mentioning something about your brother in his absence and saying something that he does not like to have said about him, with the intention of mocking him or making fun of him.
But if you say something about him in his absence to someone who can offer him advice so that he will advise him, or you are asking for help from someone who you hope will have an influence on him so that he will stop doing some evil action or sin that he has fallen into, and thus bring him back to the straight path –this is not gheebah. For example, if a wife talks to her husband or her son about another of her sons so that he can advise him, this is not gheebah.
Similarly, if you speak about your brother or someone else to his guardian or to someone who is able to stop him from doing wrong – with the intention of voicing a grievance and asking for help, or because he has taken something from you unlawfully and you want to demand your rights from the guardian of the one who took what is rightfully yours, such as when a man complains about his brother to his father if he has mistreated him or taken something that belongs to him, in order to have his rights restored to him, or complaining to a ruler or judge of unfair treatment –this is not gheebah.
Al-Nawawi (may Allah have mercy on him) said in his commentary on Saheeh Muslim:
“But gheebah (speaking about a person in his absence) is permissible if it is for some legitimate (shar’i/prescribed) purpose, which includes six reasons:
- The first is complaining about unjust treatment: it is permissible for a person who has been mistreated to complain to the ruler or judge, or other people who have the authority or power to deal with the person who has mistreated him. He can say, so and so mistreated me, or, he did such and such to me.
- The second is seeking help to change some evil action, and bring a sinner back to the right path: so he may say to the person who he hopes can help: so and so is doing such and such, so try to stop him, and so on.
- The third is seeking a religious ruling or fatwa: whereby a person may say to the Mufti (scholar): so and so –or my father, or my brother, or my husband – has treated me unjustly by doing such and such; does he have the right to do that? How can I deal with this and protect myself from his mistreatment etc.? This is permissible in cases of need. It is preferable to say in the case of a man or a husband or a father or a son that someone did such and such [i.e., describe it indirectly], but naming names is permissible, because of the hadeeth (report) of Hind who said (to the Prophet (peace and blessings of Allah be upon him): Abu Sufyan is a stingy man.
- The fourth is warning the Muslims against some evil: this may take various forms, such as mentioning the faults of narrators, witnesses and authors. This is permissible by scholarly consensus. Indeed, it is obligatory, in order to protect the sharee’ah (Islamic law). It also includes describing faults when one is consulted [about a person, for a serious reason such as business, marriage, etc.], and speaking up if one sees someone buying faulty goods or a slave who steals or commits zina (adultery) or drinks wine etc. –he should mention that to the would-be purchaser if he does not know about it. This is by way of sincere advice, not to cause harm or offence or corruption. Also, if you see a seeker of knowledge frequently visiting a person who is immoral or who follows innovations, and taking knowledge from him, and you fear that he may be harmed, you must advise him by explaining the situation to him, with the aim of offering sincere advice. If you see a person in a position of authority which he cannot discharge properly because he is not qualified for it or because he is corrupt, you should tell whoever has authority over him and explain what he is really like so that he will not be deceived by him and so that he will discipline him – this is not gheebah, and it is obligatory to put things right.
- The fifth is if a person is openly committing immoral deeds or following bid’ah (innovation): such as drinking wine, confiscating people’s property unlawfully, collecting extortionate taxes, being in charge of illegal activities etc. It is permissible to speak of what he is doing openly, but it is not permissible to speak of other things except for another reason.
- The sixth is for the purposes of identification: if a person is known by a nickname such as al-A’amash (rheumy-eyed), al-A’araj (lame), al-Azraq (blue), al-Qaseer (short), al-A’ama (blind), al-Aqta’a (missing a limb) etc., this is permissible for purposes of identification, but it is haram (impermissible) to use such names for the purpose of belittling a person, and if it is possible to identify them by using other words, this is better. And Allah knows best.”
Al-Nawawi (may Allah have mercy on him) said:
Note that the one who hears any backbiting about a Muslim should refute it and rebuke the one who says it. If he does not rebuke him in words he should rebuke him by his actions. If he cannot rebuke him by his actions or his words, then he should leave that gathering. If he hears any backbiting about his Shaykh (teacher) or anyone else who has a right over him or is one of the righteous and virtuous people, then he should pay even more attention to what we have said.
In the book of al-Tirmidhi we narrated from Abu’l-Darda (may Allah be pleased with him) that the Prophet (peace and blessings of Allah be upon him) said:
“Whoever protects the honour of his brother, Allah will protect his face from the Fire on the Day of Resurrection.” [Al-Tirmidhi] End quote. Al-Adhkaar.
What about a work colleague or close family member etc?
Strive to remind your colleague of the ruling on backbiting, and explain to him the punishment of the one who does that. Perhaps he will give up what he is doing of sin. Remind him that backbiting during Ramadhan is more sinful, and the basic principle is that you should avoid sitting with him if he persists in not responding to the command of Allah. But seeing as you work with him and you cannot leave the place, then avoid listening to him and stop paying any attention to what he says. You can use the means of threatening to report him to his superiors at work, or threaten to tell the people about whom he is talking. Perhaps if he does not fear Allah he will fear people and will stop backbiting about them, and you will be relieved of having to listen to his annoying talk.
And Allah knows best.
Sheikh Abdul Aziz al-Fawzan: ISIS is a rogue, external criminal organisation.
Sheikh Abdul Aziz al-Fawzan:
Our Honoured Shaykh, Sheykh Abdul Aziz al-Fawzan is a member of the Council for Human Rights, a Professor in Islamic Jurisprudence and the Head of the Department of Comparative Jurisprudence at the Islamic University of Imam Muhammad b. Saud in Saudi Arabia.
Our Honoured Shaykh, Sheykh Abdul Aziz al-Fawzan is a member of the Council for Human Rights, a Professor in Islamic Jurisprudence and the Head of the Department of Comparative Jurisprudence at the Islamic University of Imam Muhammad b. Saud in Saudi Arabia.
“ISIS is a rogue, external criminal organisation. Whoever knows of what afflicted us in Iraq and Afghanistan and the blood that was spilled unjustly at the hands of some ignorant individuals in our nation will understand the gravity of what is happening in Syria.”May Allah protect us from severe misguidance Ameen.
This moment will soon come to pass...
Bismillah.
What does this phrase mean? This moment will soon come to pass...
This (happy) moment will soon come to pass.
And Allah knows best.
What does this phrase mean? This moment will soon come to pass...
This (happy) moment will soon come to pass.
- Do not laugh too much, for laughing deadens the heart
- There can be no doubt that laughing too much has an effect on the Muslim’s heart and distracts him from thinking deeply and fearing Allaah.
- Remember in a moment of happiness, that it will soon come to pass...And the angel of death is ever ready to take your soul to your graves, where you will have no family or friend, but only your deeds.
- And remember that this moment of happiness will soon come to pass, and you will be standing on the terrifying day of judgement, where you will be taken to account... in which Allah says: "So whoever does an atom's weight of good will see it, And whoever does an atom's weight of evil will see it." [Quran 99:7-8]
- Allah
says: "Verily, with the hardship, there is relief " [94:6] So know that
the sad moment will pass. No matter how hard the moment of sadness may
be for you...ease will come, this is Allahs promise, and He never breaks
His promise. So trust Allah and believe in Him.
the prophet may Allahs peace and blessings be upon him said, “The dunya is a prison for the believer and Paradise for the kafir (disbeliever).” [Sahih Muslim, vol.4, #7058] This dunya isn't a believers home, we are surrounded by fitnahs/tests, sadness, worry, stress, tiredness etc. Rather Paradise, with your Lord in the Hereafter is your home. Where no negative emotion or negative circumstance will ever occur. So ask Allah for the highest of Paradises and strive for it inshaaAllaah. - And remember in a sad moment that this life is a test, and put your trust in Allaah, He knows best what is good for you. He says: "...and it may be that you dislike a thing while it is good for you, and it may be that you love a thing while it is evil for you, and Allaah knows, while you do not know."[1:216]
- In a sad moment know that Allaah loves those who are patient, so seek this opportunity to turn to Him and gain reward through your patience.. Abu Bakr said: "it is difficult to be patient but to waste the reward for patience is worse." For soon this sad moment will be over, and ease will come, as Allaah has promised. So use this opportunity to gain much-needed reward InshaaAllaah.
And Allah knows best.
Riba/usury/interest
Riba/usury/interest
IS it really that bad???
The prophet (may Allahs peace and blessings be upon him) has compared it to sleeping with ones own mother ...and can be worse than that:
His statement,
"Riba has seventy-three doors. The least one (in sin) is as that of a man who sleeps with his mother. And worst form of Riba is harming the honor of a Muslim man."
(Al-Hakim, who graded it Sahih)
Allah says:
O ye who believe! Fear Allah, and give up what remains of your demand for usury, if ye are indeed believers.
And if you do not do it, then take a notice of war from Allah and His Messenger but if you repent, you shall have your capital sums. Deal not unjustly (by asking more than your capital sums), and you shall not be dealt with unjustly (by receiving less than your capital sums).
Quran (2:278-79)
"Allah has permitted trading and forbidden Riba." (2:275)
"O you who believe! Eat not Riba doubled and multiplied ." (3:130)
And the statement of the Messenger:
"Allah curses the one who accepts Riba (usury and interest), the giver of it, the two witnesses of it, and the one who writes it." (The Sunan compilers and At-Tirmithi graded it Sahih)
"One dirham of Riba that a man devours, while knowing it is Riba, is more severe (in crime) than thirty-six acts of fornication (or adultery)." (Ahmad with a Sahih chain of narration)
One punishment narrated in Al-Bukhaari (1386, 7047) that the individual will swim in the river with rocks being thrown into his mouth because he consumed riba (usury).
We must stop ourselves having anything to do with usury immediately InshaaAllaah, it is a major sin and the ONLY sin in which Allah has declared war on the individual involved in it...what would this mean for the individual in the hereafter? How would they live in the hereafter when Allah is the ONLY One who can protect them? Yet they declared war on Allaah ...
If this terrifying thought isn't enough to stop us from staying away from it, what is?
May Allah save us and forbid us from the terrifying punishments associated with riba, Ameen.
IS it really that bad???
The prophet (may Allahs peace and blessings be upon him) has compared it to sleeping with ones own mother ...and can be worse than that:
His statement,
"Riba has seventy-three doors. The least one (in sin) is as that of a man who sleeps with his mother. And worst form of Riba is harming the honor of a Muslim man."
(Al-Hakim, who graded it Sahih)
Allah says:
O ye who believe! Fear Allah, and give up what remains of your demand for usury, if ye are indeed believers.
And if you do not do it, then take a notice of war from Allah and His Messenger but if you repent, you shall have your capital sums. Deal not unjustly (by asking more than your capital sums), and you shall not be dealt with unjustly (by receiving less than your capital sums).
Quran (2:278-79)
"Allah has permitted trading and forbidden Riba." (2:275)
"O you who believe! Eat not Riba doubled and multiplied ." (3:130)
And the statement of the Messenger:
"Allah curses the one who accepts Riba (usury and interest), the giver of it, the two witnesses of it, and the one who writes it." (The Sunan compilers and At-Tirmithi graded it Sahih)
"One dirham of Riba that a man devours, while knowing it is Riba, is more severe (in crime) than thirty-six acts of fornication (or adultery)." (Ahmad with a Sahih chain of narration)
One punishment narrated in Al-Bukhaari (1386, 7047) that the individual will swim in the river with rocks being thrown into his mouth because he consumed riba (usury).
We must stop ourselves having anything to do with usury immediately InshaaAllaah, it is a major sin and the ONLY sin in which Allah has declared war on the individual involved in it...what would this mean for the individual in the hereafter? How would they live in the hereafter when Allah is the ONLY One who can protect them? Yet they declared war on Allaah ...
If this terrifying thought isn't enough to stop us from staying away from it, what is?
May Allah save us and forbid us from the terrifying punishments associated with riba, Ameen.
Delaying the Prayer
Delaying the prayer
You should understand that delaying prayer beyond the time when it is due is a major sin, because Allaah says (interpretation of the meaning):
“Then, there has succeeded them a posterity who have given up As-Salaah (the prayers) [i.e. made their Salaah (prayers) to be lost, either by not offering them or by not offering them perfectly or by not offering them in their proper fixed times] and have followed lusts. So they will be thrown in Hell”
[Maryam 19:59]
Ibn Mas’ood said concerning al-Ghayy [translated in the verse quoted above as Hell): This is a valley in Hell which is very deep and foul.
So these people who delay there prayers etc may be Muslim, yet Allah has promised them a particular place in Hell for them because of their act concerning the prayer.
Those who delay there prayer because of university, work, children etc will not be a valid excuse on the day of judgement as you are letting your wealth, or children distract you from the remembrance of Allah:
"O you who believe! let not your wealth, or your children, divert you from the remembrance of Allah; and whoever does that, these are the losers."
[Surah Al-Munafiqoon: Verse 9]
If you delay your prayer out of its stated time because of worldly matters (without valid excuse like travelling, unconsciousness etc) then you have indeed preferred these matters, (i.e your work, your family, your friends) over Allah. Yet Allah is the One who has provided these things for you.
If a person truly believes in Allaah, His Messengers and His Books, and believes that prayer is obligatory and is the greatest pillar of Islam after the Shahaadatayn, we cannot imagine that he would neglect to pray or be careless in performing the prayers. Rather he would never feel at ease unless he performs this important ritual regularly.
For more information visit:
http://www.islamqa.com/en/search?key=delaying+prayer+&yt0=search
You should understand that delaying prayer beyond the time when it is due is a major sin, because Allaah says (interpretation of the meaning):
“Then, there has succeeded them a posterity who have given up As-Salaah (the prayers) [i.e. made their Salaah (prayers) to be lost, either by not offering them or by not offering them perfectly or by not offering them in their proper fixed times] and have followed lusts. So they will be thrown in Hell”
[Maryam 19:59]
Ibn Mas’ood said concerning al-Ghayy [translated in the verse quoted above as Hell): This is a valley in Hell which is very deep and foul.
So these people who delay there prayers etc may be Muslim, yet Allah has promised them a particular place in Hell for them because of their act concerning the prayer.
Those who delay there prayer because of university, work, children etc will not be a valid excuse on the day of judgement as you are letting your wealth, or children distract you from the remembrance of Allah:
"O you who believe! let not your wealth, or your children, divert you from the remembrance of Allah; and whoever does that, these are the losers."
[Surah Al-Munafiqoon: Verse 9]
If you delay your prayer out of its stated time because of worldly matters (without valid excuse like travelling, unconsciousness etc) then you have indeed preferred these matters, (i.e your work, your family, your friends) over Allah. Yet Allah is the One who has provided these things for you.
If a person truly believes in Allaah, His Messengers and His Books, and believes that prayer is obligatory and is the greatest pillar of Islam after the Shahaadatayn, we cannot imagine that he would neglect to pray or be careless in performing the prayers. Rather he would never feel at ease unless he performs this important ritual regularly.
For more information visit:
http://www.islamqa.com/en/search?key=delaying+prayer+&yt0=search
Khushoo during the prayer- Ibn al-Qayyim
Khushoo during the prayer
Ibn al-Qayyim (may Allaah have mercy on him) said, explaining the difference between the khushoo' of true faith and the khushoo' of hypocrisy:"The khushoo' of true faith is when the heart feels aware and humble before the greatness and glory of Allaah, and is filled with awe, fear and shyness, so that the heart is utterly humbled before Allaah and broken, as it were, with fear, shyness, love and the recognition of the blessings of Allaah and its own sins. So no doubt the khushoo' of the heart is followed by the khushoo' of the body. As for the khushoo' of hypocrisy, it is something that is put on with a great show, but there is no khushoo' in the heart. One of the Sahaabah used to say, "I seek refuge with Allaah from the khushoo' of hypocrisy." It was said to him, "What is the khushoo' of hypocrisy?" He said, "When the body appears to have khushoo' but there is no khushoo' in the heart."
Khushoo' in prayer happens when a person empties his heart for it (prayer), and focuses on it to the exlusion of all else, and prefers it to everything else. Only then does he find comfort and joy in it, as the Prophet (peace and blessings of Allaah be upon him) said: "and my joy has been made in salaah."
(Tafseer Ibn Katheer, 5/456. The hadeeth is in Musnad Ahmad, 3/128 and Saheeh al-Jaami', 3124).
InshaaAllaah Read excellent 33 ways to improve your khushoo in your 5 daily prayers:
http://www.islamicawakening.com/viewarticle.php?articleID=2
Ibn 'Abbaas said: "You will gain nothing from your prayer except the parts where you were focused."
Ibn al-Qayyim (may Allaah have mercy on him) said, explaining the difference between the khushoo' of true faith and the khushoo' of hypocrisy:"The khushoo' of true faith is when the heart feels aware and humble before the greatness and glory of Allaah, and is filled with awe, fear and shyness, so that the heart is utterly humbled before Allaah and broken, as it were, with fear, shyness, love and the recognition of the blessings of Allaah and its own sins. So no doubt the khushoo' of the heart is followed by the khushoo' of the body. As for the khushoo' of hypocrisy, it is something that is put on with a great show, but there is no khushoo' in the heart. One of the Sahaabah used to say, "I seek refuge with Allaah from the khushoo' of hypocrisy." It was said to him, "What is the khushoo' of hypocrisy?" He said, "When the body appears to have khushoo' but there is no khushoo' in the heart."
Khushoo' in prayer happens when a person empties his heart for it (prayer), and focuses on it to the exlusion of all else, and prefers it to everything else. Only then does he find comfort and joy in it, as the Prophet (peace and blessings of Allaah be upon him) said: "and my joy has been made in salaah."
(Tafseer Ibn Katheer, 5/456. The hadeeth is in Musnad Ahmad, 3/128 and Saheeh al-Jaami', 3124).
InshaaAllaah Read excellent 33 ways to improve your khushoo in your 5 daily prayers:
http://www.islamicawakening.com/viewarticle.php?articleID=2
Ibn 'Abbaas said: "You will gain nothing from your prayer except the parts where you were focused."
The tashahhud: "at-tahiyatu lillahi Wassalawatu wattayyibat.."
The tashahhud
We say:
"at-tahiyatu lillahi"
What does this mean?
We say:
"at-tahiyatu lillahi"
What does this mean?
- The meaning of "at-tahiyat" is everything that is good (all of our good deeds, our prayers, our supplications) are all for Allah- "lillahi."
- This is an important time to remind ourselves of the importance of iklaas/sincerity- that we are doing everything purely and sincerely for Allah. All of these good things are not so that we can have fame, reputation, or feel good in front of others, or so our parents are happy. No, these good things are solely and completely for the pleasure of Allah.
- All of the good things we do,the "at-tahiyyat", they are for Allah.
- This is the meaning of the start of the tashahhud, "at-tahiyyatu lillahi, was-salawatu, wat-tayyibat"
- Let's say it with sincerity and think about the meaning while we say it Inshaa'Allaah. We cannot gain true khushoo if we do not understand what we are saying in our prayers/salat.
- Ibn al-Qayyim, may Allaah have mercy on him, said: "It was said: what do you say concerning the prayer of one who has no khushoo', does he have to repeat it or not? With regard to whether it will count for the purposes of reward, it will not be counted, except for [the parts] where one is focused and has the correct attitude of khushoo' towards one's Lord.
Allah's tarbiyya for you...
Tarbiyya means discipline and training
Allah's tarbiyya for you
When you are hurt by those closest and most trusted so that you may learn to rely solely on him and no one else.
Allah's tarbiyya for you
He makes you helpless so you may learn the ibaadah called sabr ( patience ) for which the reward is immence.
Allah's tarbiyya for you
When he denies you something you crave just so you learn thay it's not the right time yet, and he will give it to you when the time is right.
Allah's tarbiyya for you
When he denies you wealth or fame because he knows it will eat away at the goodness in you. It will cause distress to your deen or your dunya.
Allah's tarbiyya for you
When he gives you so much that you realise that your happiness does not lie in material belongings but by belonging in Jannah.
Allah's tarbiyya for you
When he sends you trials and tribulations and tells you that hope is around the corner. Have faith in Me!
Allah's tarbiyya for you
When he punishes you swiftly so that you are always doing tawbah and no dust collects on your heart.
Allah's tarbiyya for you
He delays your punishment giving you many opportunities to be thankful and return to his tawbah with more fervour.
Allah's tarbiyya for you
When a problem approaches you he shows you another in much deeper despair than yourself so you may say alhamdullillah.
There was a wise man that once said-when Allah gives me something I have been praying for, I'm happy because that was my choice, but when he denies me I rejoice as that was Allahs choice for me
Allah's tarbiyya for you
When you are hurt by those closest and most trusted so that you may learn to rely solely on him and no one else.
Allah's tarbiyya for you
He makes you helpless so you may learn the ibaadah called sabr ( patience ) for which the reward is immence.
Allah's tarbiyya for you
When he denies you something you crave just so you learn thay it's not the right time yet, and he will give it to you when the time is right.
Allah's tarbiyya for you
When he denies you wealth or fame because he knows it will eat away at the goodness in you. It will cause distress to your deen or your dunya.
Allah's tarbiyya for you
When he gives you so much that you realise that your happiness does not lie in material belongings but by belonging in Jannah.
Allah's tarbiyya for you
When he sends you trials and tribulations and tells you that hope is around the corner. Have faith in Me!
Allah's tarbiyya for you
When he punishes you swiftly so that you are always doing tawbah and no dust collects on your heart.
Allah's tarbiyya for you
He delays your punishment giving you many opportunities to be thankful and return to his tawbah with more fervour.
Allah's tarbiyya for you
When a problem approaches you he shows you another in much deeper despair than yourself so you may say alhamdullillah.
There was a wise man that once said-when Allah gives me something I have been praying for, I'm happy because that was my choice, but when he denies me I rejoice as that was Allahs choice for me
Monday 23 February 2015
Dont Envy
Dont envy (i.e, have destructive jealously).
Not just because it is an unworthy sentiment, but also because you have no clue what those you envy may be going through in their own lives!
Perhaps a blessing Allah gave them is actually proving to be a big test. Perhaps something you see as ease is in reality an agent of stress day in and day out, if not now, then maybe a stress for them in the hereafter, on the day of judgement or in the grave.
In order to discourage envy, the Prophet (sallallahu alaihi wa-sallam) said: "Do not look to those above you. Look to those below you, as it will more likely remind you of Allah's favors bestowed on you." [Saheeh al-Bukharee and Saheeh Muslim]
Maybe what Allah has blessed them with is a means for them to enter Jannah, or enter the Hellfire. Maybe if this blessing was yours, it would instill pride in your heart, or maybe it would increase you in sin, or maybe it would take you away from Allah. This could be the case for the blessing they have,
so say Alhamdulila for what you have... and what you don't!
Ease your heart by the knowledge that what is meant for you will come to you, and what passed you by was never yours in the first place, and what has not been decreed for you will never come to you, even if you got the whole world to help you. So make dua' for yourself and your brothers & sisters in faith. It is in contentment and not in envy that true wealth lies.
"Do not regard with envy the worldly benefits We have given some of them, for with these We seek only to test them. And the provision of your Lord is better and more lasting." (20:131)
- Islam permits Ghibtah What Islam permits in contrast to Hasad (destructive jealousy) is Ghibtah (envy that is free from malice), which means neither loving the loss of the blessing nor hating for it to remain with the person, but desiring the same for oneself without the removal of the blessing from others.
The Messenger of Allah (sallallahu alaihi wa-sallam) said: "Envy is allowed in two cases, in case of a man whom Allah has given the Qur'aan and who recites it throughout night and day; and a man on whom Allah has bestowed wealth who gives it away throughout night and day." [Saheeh al-Bukharee and Saheeh Muslim]
- Allah through His Absolute Wisdom has given some people more wealth, intelligence, beauty, strength, children, etc. than others. The believing Muslim should be content with what Allah has destined for him. Allah says: "Allah favored some of you over others with wealth and properties… Do they deny the favors of Allah?" [Soorah an-Nahl (16): 71] And: "Do they envy men for what Allah has given them of His Bounty?" [Soorah an-Nisa (4): 54]
The favors of Allah in the world are a test; the more the favors, the more the tests.
- Al-Hasan al-Basri said: "Umar Ibn Khattab wrote this letter to Abu Musa al-Ash'ari,
'Be content with your provision in this world, for the Most Merciful has honored some of His servants over others in terms of provision as a test of both. The one who has been given plenty is being tested to see if he will give thanks to Allah and fulfill the duties which are his by virtue of his wealth" [Ibn Hatim]
May Allah make us content with His blessings and content with His Qadr. Ameen.
Not just because it is an unworthy sentiment, but also because you have no clue what those you envy may be going through in their own lives!
Perhaps a blessing Allah gave them is actually proving to be a big test. Perhaps something you see as ease is in reality an agent of stress day in and day out, if not now, then maybe a stress for them in the hereafter, on the day of judgement or in the grave.
In order to discourage envy, the Prophet (sallallahu alaihi wa-sallam) said: "Do not look to those above you. Look to those below you, as it will more likely remind you of Allah's favors bestowed on you." [Saheeh al-Bukharee and Saheeh Muslim]
Maybe what Allah has blessed them with is a means for them to enter Jannah, or enter the Hellfire. Maybe if this blessing was yours, it would instill pride in your heart, or maybe it would increase you in sin, or maybe it would take you away from Allah. This could be the case for the blessing they have,
so say Alhamdulila for what you have... and what you don't!
Ease your heart by the knowledge that what is meant for you will come to you, and what passed you by was never yours in the first place, and what has not been decreed for you will never come to you, even if you got the whole world to help you. So make dua' for yourself and your brothers & sisters in faith. It is in contentment and not in envy that true wealth lies.
"Do not regard with envy the worldly benefits We have given some of them, for with these We seek only to test them. And the provision of your Lord is better and more lasting." (20:131)
- Islam permits Ghibtah What Islam permits in contrast to Hasad (destructive jealousy) is Ghibtah (envy that is free from malice), which means neither loving the loss of the blessing nor hating for it to remain with the person, but desiring the same for oneself without the removal of the blessing from others.
The Messenger of Allah (sallallahu alaihi wa-sallam) said: "Envy is allowed in two cases, in case of a man whom Allah has given the Qur'aan and who recites it throughout night and day; and a man on whom Allah has bestowed wealth who gives it away throughout night and day." [Saheeh al-Bukharee and Saheeh Muslim]
- Allah through His Absolute Wisdom has given some people more wealth, intelligence, beauty, strength, children, etc. than others. The believing Muslim should be content with what Allah has destined for him. Allah says: "Allah favored some of you over others with wealth and properties… Do they deny the favors of Allah?" [Soorah an-Nahl (16): 71] And: "Do they envy men for what Allah has given them of His Bounty?" [Soorah an-Nisa (4): 54]
The favors of Allah in the world are a test; the more the favors, the more the tests.
- Al-Hasan al-Basri said: "Umar Ibn Khattab wrote this letter to Abu Musa al-Ash'ari,
'Be content with your provision in this world, for the Most Merciful has honored some of His servants over others in terms of provision as a test of both. The one who has been given plenty is being tested to see if he will give thanks to Allah and fulfill the duties which are his by virtue of his wealth" [Ibn Hatim]
May Allah make us content with His blessings and content with His Qadr. Ameen.
There are three different types of heart
Types of hearts:
There are three different types of heart.
1. Healthy Heart:
On the Day of Resurrection, only those who come to Allah with a healthy heart will be saved.
Allah says:
"The day on which neither wealth nor sons will be of any use, except for whoever brings to Allah a sound heart.” [26:88-89]
This type is devoted passionately to seeking the pleasure of Allah SWT. It looks forward to obeying the commands of its Creator, looks forward to acts of worship and even looks forward to meeting its Maker. Its always at peace despite the many hardships it may be facing.
2. Dead Heart:
This is the opposite of the healthy heart. It does not know its creator and therefore avoids all commands that have been sent. It clings to its own whims and desires. Too much of the duniya, no worries for the akirah is this hearts main concern. It guides itself and turns to ignorant people as its leaders. To keep associations with this person whose heart is dead is tempting illness for ourselves.
3. Sick Heart:
This is the most common type of heart. Its full of life but at the same time suffers from illness. It waivers a lot between good and evil. It experiences a lot of high eeman as well as low eeman. It may be listening to the Quran but will also indulge in worldly distractions. There is HOPE for this type of heart.
The first heart is alive, submitted to Allah, humble, sensitive and aware;
the second is brittle and dead;
the third wavers between either its safety or its ruin.
May Allah give us the best of hearts in which He is nothing but pleased with, Ameen.
There are three different types of heart.
1. Healthy Heart:
On the Day of Resurrection, only those who come to Allah with a healthy heart will be saved.
Allah says:
"The day on which neither wealth nor sons will be of any use, except for whoever brings to Allah a sound heart.” [26:88-89]
This type is devoted passionately to seeking the pleasure of Allah SWT. It looks forward to obeying the commands of its Creator, looks forward to acts of worship and even looks forward to meeting its Maker. Its always at peace despite the many hardships it may be facing.
2. Dead Heart:
This is the opposite of the healthy heart. It does not know its creator and therefore avoids all commands that have been sent. It clings to its own whims and desires. Too much of the duniya, no worries for the akirah is this hearts main concern. It guides itself and turns to ignorant people as its leaders. To keep associations with this person whose heart is dead is tempting illness for ourselves.
3. Sick Heart:
This is the most common type of heart. Its full of life but at the same time suffers from illness. It waivers a lot between good and evil. It experiences a lot of high eeman as well as low eeman. It may be listening to the Quran but will also indulge in worldly distractions. There is HOPE for this type of heart.
The first heart is alive, submitted to Allah, humble, sensitive and aware;
the second is brittle and dead;
the third wavers between either its safety or its ruin.
May Allah give us the best of hearts in which He is nothing but pleased with, Ameen.
The Danger of taking sin lightly
The Danger of taking sin lightly
You should know, may Allah have mercy on me and on you, that Allah has commanded His slaves to repent sincerely and has made doing so obligatory. He says (interpretation of the meaning):
“O you who believe! Turn to Allah with sincere repentance…” [al-Tahreem 66:8].
Allah has given us time to repent before the honourable scribes (kiraaman kaatibeen – recording angels) record our deeds. The Prophet (peace and blessings of Allah be upon him) said:
“The
(scribe) on the left hand raises his pen (i.e., delays writing) for six
hours [this may refer to six hours of 60 minutes as measured by
astronomers, or it may refer to short periods of time during the day or
night – Lisaan al-‘Arab] before he records the sinful deed of a Muslim.
If he regrets it and seeks Allah’s forgiveness, the deed is not
recorded, otherwise it is recorded as one deed.”
(classed as hasan by al-Albaani in Silsilat al-Ahaadeeth al-Saheehah, 1209).
A further respite is granted after the deed has been recorded, up until the moment before death approaches.
The problem is that many people nowadays do not place their hope and fear in Allah. They disobey Him by committing all manner of sins, day and night. There are those who are being tested by the idea of regarding sins as insignificant, so you may see one of them regarding certain “minor sins” (saghaa’ir) as inconsequential, so he might say, q“What harm can it possibly do if I look at or shake hands with a (non-mahram) woman?” They think nothing of looking at women in magazines and on TV shows. Some of them, when they are told that this is haraam, may even facetiously ask, “So how bad can it be? Is it a major sin ()?”
Compare this attitude with that reflected in the following reports narrated by Imaam al-Bukhaari (may Allah have mercy on him):
- Anas (may Allah be pleased with him) said: “You do things which in your eyes are less significant than a hair, but at the time of the Messenger of Allah (peace and blessings of Allah be upon him), we used to count them as things that could destroy a man.
- Ibn Mas’ood (may Allah be pleased with him) said: “The believer regards his sin as if he were sitting beneath a mountain which he fears may fall on him, whereas the sinner regards his sin as if a fly lands on his nose and he swipes it away.”
Will these people then understand the seriousness of the matter when they read the following hadeeth of the Prophet (peace and blessings of Allah be upon him)?
- “Beware of the minor sins which are often thought of as insignificant, for they are like a group of people who stopped in the bottom of a valley. One of them brought a stick, and another brought a stick, until had gathered enough to cook their food. These minor sins, if a person is called to account for them, will destroy him.” According to another report, he said: “Beware of minor sins, for they will pile up until they destroy a person.”
(Reported by Ahmad; Saheeh al-Jaami’, 2686-2687).
The scholars said that when minor sins are accompanied by a lack of shame or remorse, and with no fear of Allah, and are taken lightly, then there is the risk that they will be counted as major sins.
Hence it is said that no minor sin is minor if you persist, and no major sin is major if you keep on seeking forgiveness.
So we say to the one who is in this situation: Do not think about whether the sin is major or minor; think about the One Whom you are disobeying.
In sha Allah, these words will benefit those who are sincere, and who are aware of their sins and shortcomings, and do not insist upon doing wrong and adhering to their faults.
These words are for those who believe in the words of Allah (interpretation of the meaning):
“Declare (O Muhammad) unto My slaves, that truly, I am the oft-Forgiving, the Most-Merciful.” [al-Hijr 15:49] and in His words “And that My Torment is indeed the most painful torment.” [al-Hijr 15:50].
It is essential to keep this balanced view in mind.
[[Taken from the book, "I want to repent, but..." by Sheikh Muhammed Salih Al-Munajjid.]]
May Allah protect us from all sins, minor and major. May He forgive, pardon and conceal them. Ameen.
You should know, may Allah have mercy on me and on you, that Allah has commanded His slaves to repent sincerely and has made doing so obligatory. He says (interpretation of the meaning):
“O you who believe! Turn to Allah with sincere repentance…” [al-Tahreem 66:8].
Allah has given us time to repent before the honourable scribes (kiraaman kaatibeen – recording angels) record our deeds. The Prophet (peace and blessings of Allah be upon him) said:
“The
(scribe) on the left hand raises his pen (i.e., delays writing) for six
hours [this may refer to six hours of 60 minutes as measured by
astronomers, or it may refer to short periods of time during the day or
night – Lisaan al-‘Arab] before he records the sinful deed of a Muslim.
If he regrets it and seeks Allah’s forgiveness, the deed is not
recorded, otherwise it is recorded as one deed.” (classed as hasan by al-Albaani in Silsilat al-Ahaadeeth al-Saheehah, 1209).
A further respite is granted after the deed has been recorded, up until the moment before death approaches.
The problem is that many people nowadays do not place their hope and fear in Allah. They disobey Him by committing all manner of sins, day and night. There are those who are being tested by the idea of regarding sins as insignificant, so you may see one of them regarding certain “minor sins” (saghaa’ir) as inconsequential, so he might say, q“What harm can it possibly do if I look at or shake hands with a (non-mahram) woman?” They think nothing of looking at women in magazines and on TV shows. Some of them, when they are told that this is haraam, may even facetiously ask, “So how bad can it be? Is it a major sin ()?”
Compare this attitude with that reflected in the following reports narrated by Imaam al-Bukhaari (may Allah have mercy on him):
- Anas (may Allah be pleased with him) said: “You do things which in your eyes are less significant than a hair, but at the time of the Messenger of Allah (peace and blessings of Allah be upon him), we used to count them as things that could destroy a man.
- Ibn Mas’ood (may Allah be pleased with him) said: “The believer regards his sin as if he were sitting beneath a mountain which he fears may fall on him, whereas the sinner regards his sin as if a fly lands on his nose and he swipes it away.”
Will these people then understand the seriousness of the matter when they read the following hadeeth of the Prophet (peace and blessings of Allah be upon him)?
- “Beware of the minor sins which are often thought of as insignificant, for they are like a group of people who stopped in the bottom of a valley. One of them brought a stick, and another brought a stick, until had gathered enough to cook their food. These minor sins, if a person is called to account for them, will destroy him.” According to another report, he said: “Beware of minor sins, for they will pile up until they destroy a person.”
(Reported by Ahmad; Saheeh al-Jaami’, 2686-2687).
The scholars said that when minor sins are accompanied by a lack of shame or remorse, and with no fear of Allah, and are taken lightly, then there is the risk that they will be counted as major sins.
Hence it is said that no minor sin is minor if you persist, and no major sin is major if you keep on seeking forgiveness.
So we say to the one who is in this situation: Do not think about whether the sin is major or minor; think about the One Whom you are disobeying.
In sha Allah, these words will benefit those who are sincere, and who are aware of their sins and shortcomings, and do not insist upon doing wrong and adhering to their faults.
These words are for those who believe in the words of Allah (interpretation of the meaning):
“Declare (O Muhammad) unto My slaves, that truly, I am the oft-Forgiving, the Most-Merciful.” [al-Hijr 15:49] and in His words “And that My Torment is indeed the most painful torment.” [al-Hijr 15:50].
It is essential to keep this balanced view in mind.
[[Taken from the book, "I want to repent, but..." by Sheikh Muhammed Salih Al-Munajjid.]]
May Allah protect us from all sins, minor and major. May He forgive, pardon and conceal them. Ameen.
The opening dua of Salaah
The opening dua of Salaah
Subhanak-Allahumma wa bi hamdika.
Wa tabarakasmuka.
Wa ta'ala jadduka.
Wa laa ilaha ghayruk.
Translation;
Praise and glory be to Allah.
Blessed be Your Name.
Exalted be Your? Majesty and Glory.
Their is no God but You.
Subhanak-Allahumma wa bi hamdika.
Wa tabarakasmuka.
Wa ta'ala jadduka.
Wa laa ilaha ghayruk.
Translation;
Praise and glory be to Allah.
Blessed be Your Name.
Exalted be Your? Majesty and Glory.
Their is no God but You.
- There are other opening supplications at the beginning of salah.
- But shaykh al Islam ibn Taymiyyah and other scholars, when they discussed which of the different duas for the opening of the salah is the best? They chose this dua!
- Why? Because it is purely for Allah.
- The other duas you ask something for yourself. But this one is only for Allah, you are praising and glorifying Him.
Dont be deceived by your deeds- Shaykh ibn Baz
Beautiful advice from the Shaykh 'Abdul 'Azeez Ibn Baaz
It was said to the shaykh,
"Oh shaykh, so and so has become misguided". The Shaykh replied:
"Perhaps his deviation was due to two things:
1. He didn't ask Allah for Ath-thabaat (firmness).
2. He didn't thank Allah for Al-Istiqaamah (steadfastness)
So when Allah chose for you the path of guidance, it was not because you are special, nor was it because of your obedience. But rather, it was a mercy from Him that enveloped you. He can remove it from you at any time.
Therefore, do not be deceived by your actions nor by your worship. And do not look down upon the one who has deviated from His path. For had it not been due to His mercy, you would have been in his position.
Repeat the recitation of this verse while pondering:
ولوﻵ أن ثبتناك لقد كدت تركن إليهم شيئا قليلا
"Had We not made you firm (Oh Muhammed صلى الله عيه وسلم) then you would have inclined towards them slightly."
So upon is to not to think that thabaat (firmness) upon Al-Istiqaamah (steadfastness) is due to your own personal achievements. Ponder over His statement (Ta'aalaa) to the best of mankind: "Had We not made you firm (Oh Muhammed صلى الله عيه وسلم)."
So how about you?!
We are greatly mistaken when we disregard and pay no attention to our athkaar (supplications of remembrance). We believe it to be something that is not important and we forget that Allah preserves us with it. And perhaps the decree will change...
Ibn Qayyim says:
"The need of the servant in his supplications by which he seeks refuge [in Allah], is more severe than his need for food, drink and clothes!"
Be consistent in your athkaar (supplications of remembrance), so that you can encompass the meaning:
"Preserve Allah, He will preserve you."
Fortify [yourselves] every morning and evening [with your athkaar (supplications of remembrance)]. For the dunya (life of this world) is horrifying and full of surprises and Allah is the protector of His servants.
It was said to the shaykh,
"Oh shaykh, so and so has become misguided". The Shaykh replied:
"Perhaps his deviation was due to two things:
1. He didn't ask Allah for Ath-thabaat (firmness).
2. He didn't thank Allah for Al-Istiqaamah (steadfastness)
So when Allah chose for you the path of guidance, it was not because you are special, nor was it because of your obedience. But rather, it was a mercy from Him that enveloped you. He can remove it from you at any time.
Therefore, do not be deceived by your actions nor by your worship. And do not look down upon the one who has deviated from His path. For had it not been due to His mercy, you would have been in his position.
Repeat the recitation of this verse while pondering:
ولوﻵ أن ثبتناك لقد كدت تركن إليهم شيئا قليلا
"Had We not made you firm (Oh Muhammed صلى الله عيه وسلم) then you would have inclined towards them slightly."
So upon is to not to think that thabaat (firmness) upon Al-Istiqaamah (steadfastness) is due to your own personal achievements. Ponder over His statement (Ta'aalaa) to the best of mankind: "Had We not made you firm (Oh Muhammed صلى الله عيه وسلم)."
So how about you?!
We are greatly mistaken when we disregard and pay no attention to our athkaar (supplications of remembrance). We believe it to be something that is not important and we forget that Allah preserves us with it. And perhaps the decree will change...
Ibn Qayyim says:
"The need of the servant in his supplications by which he seeks refuge [in Allah], is more severe than his need for food, drink and clothes!"
Be consistent in your athkaar (supplications of remembrance), so that you can encompass the meaning:
"Preserve Allah, He will preserve you."
Fortify [yourselves] every morning and evening [with your athkaar (supplications of remembrance)]. For the dunya (life of this world) is horrifying and full of surprises and Allah is the protector of His servants.
Allah smiles...
Abu Razeen reported: The Messenger of Allah, peace and blessings be upon him, said,
"Allah smiles at the despair of His servants as He soon changes it." I said, "O Messenger of Allah, does the Lord laugh?" He said, "Yes." I said, "We will never be deprived of good by a Lord who laughs."
[Sunan Ibn Majah, Introduction, Number 181, Sahih]
Ibn Taymiyyah said, "The sane desert Arab upon his sound natural instinct understands His laughter to demonstrate His grace and blessings; it shows that this characteristic is related to beauty and praise, and that this is a characteristic of perfection."
[Majmu' Al-Fatawa, Al-Aqidah]
"Allah smiles at the despair of His servants as He soon changes it." I said, "O Messenger of Allah, does the Lord laugh?" He said, "Yes." I said, "We will never be deprived of good by a Lord who laughs."
[Sunan Ibn Majah, Introduction, Number 181, Sahih]
Ibn Taymiyyah said, "The sane desert Arab upon his sound natural instinct understands His laughter to demonstrate His grace and blessings; it shows that this characteristic is related to beauty and praise, and that this is a characteristic of perfection."
[Majmu' Al-Fatawa, Al-Aqidah]
Don't leave istighfar- Hasan al Basri
Don't leave istighfar
A man once came to al-Hasan al-Basri and complained to him: “The sky does not shower us with rain.” He replied: “Seek Allah’s forgiveness (i.e. say أستغفر ألله).”
Then another person came to him and said, “I complain of poverty.” He replied: “Seek Allah’s forgiveness."
Then another person came to him and complained, “My wife is barren; she cannot bear children.” He replied: “Seek Allah’s forgiveness."
The people who were present, said to al-Hasan: “Everytime a person came to you complaining, you instructed them to seek Allah’s forgiveness?”
Al-Hasan al-Basri said, “Have you not read the statement of Allah? 'I said "Ask forgiveness of your Lord. Truly He is Oft-Forgiving. He will send rain to you in abundance; increase you in wealth and children; grant you gardens and bestow on you rivers."'" [Nuh (71):10-12]
There are 2 things in the earth that give a person safety and security from the punishment of Allah. The first has been removed, whilst the second still remains.
1: As for the first, it was the Messenger of Allah (صلي ألله عليه و سلم).
“Allah would not punish them while you were among them.” [al-Anfal (8):33]
2: As for the second, it is istighfar. “Allah would not punish them as long as they sought forgiveness.” [al-Anfal (8):33]
أستغفر ألله... أستغفر ألله... أستغفر ألله...
Do not ever leave istighfar inshaAllah!
A man once came to al-Hasan al-Basri and complained to him: “The sky does not shower us with rain.” He replied: “Seek Allah’s forgiveness (i.e. say أستغفر ألله).”
Then another person came to him and said, “I complain of poverty.” He replied: “Seek Allah’s forgiveness."
Then another person came to him and complained, “My wife is barren; she cannot bear children.” He replied: “Seek Allah’s forgiveness."
The people who were present, said to al-Hasan: “Everytime a person came to you complaining, you instructed them to seek Allah’s forgiveness?”
Al-Hasan al-Basri said, “Have you not read the statement of Allah? 'I said "Ask forgiveness of your Lord. Truly He is Oft-Forgiving. He will send rain to you in abundance; increase you in wealth and children; grant you gardens and bestow on you rivers."'" [Nuh (71):10-12]
There are 2 things in the earth that give a person safety and security from the punishment of Allah. The first has been removed, whilst the second still remains.
1: As for the first, it was the Messenger of Allah (صلي ألله عليه و سلم).
“Allah would not punish them while you were among them.” [al-Anfal (8):33]
2: As for the second, it is istighfar. “Allah would not punish them as long as they sought forgiveness.” [al-Anfal (8):33]
أستغفر ألله... أستغفر ألله... أستغفر ألله...
Do not ever leave istighfar inshaAllah!
Accept a gift, even if it is humble
Accept a gift, even if it is humble
Humility is one of the best and noblest of characteristics; it is the attitude of the Prophets and Messengers, and the way of the close friends of Allaah and the righteous. That is being kind to people, lowering the wing of humility to them and trying to meet their needs and wants.
the Prophet (peace and blessings of Allaah be upon him) said:
“If I were invited to a meal of a sheep’s foot I would accept, and if I were given a sheep’s foot as a gift, I would accept.”
Narrated by al-Bukhaari (5178).
This hadeeth is indicative of the good attitude of the Prophet (peace and blessings of Allaah be upon him) and his humility, and his desire to make people happy by accepting gifts and responding when a man invited him to his home, even if he knew that what he was inviting him to was something small. This is encouragement to keep in touch with one another, love one another, make friends with one another, and accept invitations great and small, and to accept gifts likewise. End quote.
It was narrated from Abu Hurayrah (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) used to say:
“O Muslim women, no woman should look down on a gift given by her neighbour, even if it is the meat from a sheep’s foot.”
Narrated by al-Bukhaari (2566) and Muslim (1030).
Ibn Hibbaan said in Rawdat al-‘Uqalaa’ (242):
...the Prophet (peace and blessings of Allaah be upon him) rebuked the one who does not accept gifts among Muslims. If a person is offered a gift, he must accept it and not refuse it, then he should reciprocate if he is able to, and express gratitude for it.
Humility is one of the best and noblest of characteristics; it is the attitude of the Prophets and Messengers, and the way of the close friends of Allaah and the righteous. That is being kind to people, lowering the wing of humility to them and trying to meet their needs and wants.
the Prophet (peace and blessings of Allaah be upon him) said:
“If I were invited to a meal of a sheep’s foot I would accept, and if I were given a sheep’s foot as a gift, I would accept.”
Narrated by al-Bukhaari (5178).
This hadeeth is indicative of the good attitude of the Prophet (peace and blessings of Allaah be upon him) and his humility, and his desire to make people happy by accepting gifts and responding when a man invited him to his home, even if he knew that what he was inviting him to was something small. This is encouragement to keep in touch with one another, love one another, make friends with one another, and accept invitations great and small, and to accept gifts likewise. End quote.
It was narrated from Abu Hurayrah (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) used to say:
“O Muslim women, no woman should look down on a gift given by her neighbour, even if it is the meat from a sheep’s foot.”
Narrated by al-Bukhaari (2566) and Muslim (1030).
Ibn Hibbaan said in Rawdat al-‘Uqalaa’ (242):
...the Prophet (peace and blessings of Allaah be upon him) rebuked the one who does not accept gifts among Muslims. If a person is offered a gift, he must accept it and not refuse it, then he should reciprocate if he is able to, and express gratitude for it.
Allah is P.E.R.F.E.C.T.
Sometimes you can't tell anyone anything, you can't explain your
emotions or how you feel, because you know they won't understand. Except
for Allah, you can tell Him anything... He knows your feelings without
you having to put them into words... no matter how small or big the
situation is, it may be something you feel embarrassed about, or
something that hurts you inside, or simply anything you just can't and
wont express to anyone else. Except Him...the All Hearer, the All
Knower, the Most Merciful, the Most Loving...Every love will hurt you
one day except Him.. Do you know why? Because He is P.E.R.F.E.C.T.
Seek comfort in Him.
Seek comfort in His Perfection.
There is no one like Him.
Who needs a councillor to tell their problems to when Allah is the Best One to tell. He is the One we should feel the most comfortable with. He is incomparably better than any friend you can ever have. He is always available for you... Just take that step and pour your worries out to Him. Inshaa' Allaah.
Reflect on these beautiful ayat:
"And (remember) Ayub (Job), when he cried to his Lord: "Verily, distress has seized me, and You are the Most Merciful of all those who show mercy."" 21:83
And Prophet Yacub,
"He said: "I only complain of my grief and sorrow to Allah..." 12:87
Seek comfort in Him.
Seek comfort in His Perfection.
There is no one like Him.
Who needs a councillor to tell their problems to when Allah is the Best One to tell. He is the One we should feel the most comfortable with. He is incomparably better than any friend you can ever have. He is always available for you... Just take that step and pour your worries out to Him. Inshaa' Allaah.
Reflect on these beautiful ayat:
"And (remember) Ayub (Job), when he cried to his Lord: "Verily, distress has seized me, and You are the Most Merciful of all those who show mercy."" 21:83
And Prophet Yacub,
"He said: "I only complain of my grief and sorrow to Allah..." 12:87
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