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A Great Achievement through Seeking Forgiveness Constantly!

Written by Jallow Abdullah on . Posted in Purification of The Soul, Worship - 'Ibaadah'.

Abu Sa’eed Al-Khudri (radiyallaahu anhu) narrated that the Messenger of Allaah (sallal-laahu-alayhi-wasallam) said: Indeed shaytaan said: ”By Your Might O my Lord! I will not cease to misguide your slaves as long as their souls are in their bodies”; The Lord (Allaah) said: ”By My Might and Majesty! I will not cease forgiving them as long as they keep seeking my forgiveness.”

[Reported by Imaam Ahmad 3/29 and declared authentic by Imaam Al Albaani in As-Saheehah 104]

It Is Good To Know Your Lineage, But Neither Be Boastful Nor Look Down On Others Because Righteous Action Is the Determinant of Success

Written by Jallow Abdullah on . Posted in Brotherhood, Morals and Manners - 'Akhlaaq', Purification of The Soul, Worship - 'Ibaadah'.

In The Name of Allaah, The Most Merciful, The Bestower of Mercy

The Messenger (sallal-laahu-aalayhi-wasallam) said:

Whoever is held back by his deeds, his (nobility) of lineage will not push him forward.(1)

Imaam Nawawi (rahimahullaah) said: ”Its meaning is that the one whose deeds are deficient and he does not catch up with the performers of (good) deeds, then it is obligatory upon him not to crown himself with nobility of lineage and the virtues of his forefathers, whilst he is lagging behind in (performing good) deeds.(2)

Ubay bin ka’b (radiyallaahu-anhu) said: Two men (mentioned their) lineages during the lifetime of Allaah’s Messenger (sallal-laahu-alayhi-wasallam); one of them said (to the other): ‘’I am Fulaan the son of Fulaan (i.e. mentioning his name and that of his parents, grandparents etc.), so who are you (with) no mother? (i.e. rebuking him). So Allaah’s Messenger (sallal-laahu-alayhi-wasallam) said: “Two men (mentioned their) lineages during the lifetime of Moosaa (alayhis-salaam); one of them said (to the other): “I am Fulaan son of Fulaan, until he counted nine (people from his lineage), so who are you (with) no mother” (i.e. rebuking the other). He (the other person) said: “I am Fulaan the son of Fulaan the son of Islaam.” So Allaah revealed to Moosaa (alayhis-salaam): ‘’Indeed those two who (mentioned their) lineages, as for you ascribed or attributed to nine, (they) are in the hell fire and you are the tenth amongst them. And as for you ascribed or attributed to two, (they) are in paradise and you are the third of them.” (3)

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(1) [Saheeh Muslim…part of hadeeth in ‘’The Book Pertaining to the Remembrance of Allah, Supplication, Repentance and Seeking Forgiveness]

(2) [Sharh Saheeh Muslim:  Hadeeth Number 2699; Vol 17, page 18]

(3) [Reported by Imaam Ahmad 5/128 and declared authentic by Imaam Al Albaani in As-Saheehah 1270]

Some Beneficial Contemplation To Help (In-Shaa-Allaah) Extinguish the Inferno of Envy

Written by Jallow Abdullah on . Posted in Morals and Manners - 'Akhlaaq', Purification of The Soul, Scholars of Islam, Worship - 'Ibaadah'.

Imaam Ibn Qudaamah Al-Maqdisee (rahimahullah) said:

Know that envy is a great disease of the hearts and the diseases of the hearts are not cured except with knowledge and action. The beneficial knowledge for curing envy is to know that in reality envy is harmful to you in (your) Religious and worldly affairs, and the envied one is neither harmed in his Religious nor worldly affairs; rather he is benefitted by it. Blessings do not cease from the person you envy. And even if you were not a believer in the resurrection, this (envy) would still have necessitated a realization–if you are sensible–to be mindful of envy due to the pain it contains in the heart alongside (having) no benefit. So how about when you know of its punishment in the afterlife.

And the clarification of our statement: “Indeed the envied one is neither harmed in his Religious nor worldly affairs, rather he is benefitted by it in his Religious and worldly affairs;”is because the blessings Allaah has decreed for him will continue until the end of the lifespan and there is no harm upon him in the hereafter (due to being envied) because he has not committed any sin in that; rather he is benefitted by it because he is someone receiving oppression from you, especially if the envy comes out through speech and action.

As for the benefit in the worldly life (i.e. the benefits of being envied), it is that the most important goal of the creation (i.e. the envious ones amongst mankind and Jinn) is (to witness) the grief of an enemy and there is no punishment greater than the envy you find yourself in. If you contemplate on what we have mentioned, you will know that you are indeed an enemy to yourself– a friend of your enemy (within yourself).  Your likeness is nothing other than that of a person, who threw a stone at his enemy to kill him, but he could not harm him and the stone bounced back on his right eye and plucked it out. So his anger increased and he again threw a stone harder than the first one, but it bounced back on his other eye and plucked it out. So his rage increased and he threw a third stone, but it bounced back on his head and broke it, whilst his enemy is safe and laughing at him. This is a knowledge base cure (for envy). If a person reflects upon this, the inferno of envy will be extinguished from his heart.

As for beneficial action (to help cure envy), then it is to make binding upon oneself to destroy what envy commands one to do. So if it arouses him towards hatred and defamation of the one envied, then he should make it binding upon himself to praise and extol him. If it makes him arrogant, then he should make it binding upon himself to be humble towards him (i.e. the one envied); and if it makes him block favours from reaching him, then he should make it binding upon himself to increase in giving him favours. And there were a group of the Salaf who whenever it reached them that a person backbit them, they would give him (i.e. the back bitter) a gift.

These are very beneficial remedies for envy….

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[For further details, see ‘Mukhtasar Minhaajil Qaasideen’ page: 200-201 with the Takhreej of Imaam Albaanee (rahimahullah). Abridged and slightly paraphrased]

Why Hate and Falsely Blame The Trustworthy Scholars and Students After They Fulfil This Great Responsibility!

Written by Jallow Abdullah on . Posted in Deviated Groups, Sects and Parties, Methodology - 'Manhaj', Worship - 'Ibaadah'.

Imaam Muslim (rahimahullaah) said:

know-may may Allaah (The Mot High) grant you success-that it is obligatory upon everyone (i.e. the scholars who criticise or commend narrators of hadeeth) to know the distinction between the authentic chains of transmission and the faulty ones, and the (trustworthiness, precision etc) of the narrators of (the authentic chains) as opposed to those who have been charged (with weakness, forgetfulness, fabrication etc in their narrations), so that nothing is transmitted from these narrations except that which whose narrator is sound and blameless in his narrations, and to avoid that which is from those who have been charged with (weakness, forgetfulness, fabrication etc) and the obstinate ones amongst Ahlul Bidah. [Muqaddimah Saheeh Muslim: page 61]

 

Seeking The Pleasure of The People Is an Unattainable Goal, So Fulfil Their Rights and Do Not Oppress Them, But Do Not Seek Their Pleasure To Displease Allaah!

Written by Jallow Abdullah on . Posted in Morals and Manners - 'Akhlaaq', Purification of The Soul, Scholars of Islam, Worship - 'Ibaadah'.

Shaikhul Islaam Ibn Taymiyyah (rahimahullaah) said:

And what is obligatory to know is that it is neither an admissible (idea) for the intellect (i.e. the sound, uncorrupted intellect) nor (plausible) in the religion to seek the pleasure of the creation (i.e. mankind) due to two affairs:

Firstly: Indeed this is not possible, just as (Imaam) Ash-Shaafi’ee said: The people are an unattainable goal. Therefore, upon you is to (pursue) the affair that rectifies (or make your affairs upright and) adhere to it. Leave what is besides it and do not concern (yourself with) it.

Secondly: Indeed, we have been commanded to (strive to attain) the pleasure of Allaah and His Messenger, as Allaah (The Most High) said: [وَاللَّهُ وَرَسُولُهُ أَحَقُّ أَن يُرْضُوهُ إِن كَانُوا مُؤْمِنِينَ – but it is more fitting that they should please Allah and His Messenger (Muhammad), if they are believers (9:62)]

Therefore, it is incumbent upon us to fear Allaah and not fear anyone except Allaah, as Allaah (The Most High) said: [فَلَا تَخَافُوهُمْ وَخَافُونِ إِن كُنتُم مُّؤْمِنِينَ – so fear them not, but fear Me, if you are (true) believers (3:175)]

Allaah said:

[فَلَا تَخْشَوُا النَّاسَ وَاخْشَوْنِ -Therefore fear not men but fear Me (5:44)]

Allaah said:

[فَإِيَّايَ فَارْهَبُونِ – Then, fear Me (Allaah) much [and Me (Alone), i.e. be away from all kinds of sins and evil deeds that Allah has forbidden and do all that Allah has ordained and worship none but Allah (16:51)]

Allaah said:

[وَإِيَّايَ فَاتَّقُونِ – and fear Me and Me Alone (2:41)]

It is incumbent upon us to fear Allaah and to fear Allaah concerning the (rights) of the people- we should neither harm them with our hearts (i.e. unjustified hatred, blameworthy envy etc) nor with of our limbs (i.e. physical harm). We should fulfil their rights by way of our hearts and limbs, and we do not fear them and leave what Allaah and His Messenger commanded- out of fear of them. The one who adheres to this path, the (good) end results will be his, just as Aa’isha wrote to Mu’aawiyah, (saying), ‘’To proceed: Indeed, whoever seeks the pleasure of the people at the expense of Allaah’s Pleasure will (earn) Allaah’s displeasure and Allah will cause the people to be displeased with him. And the praise of the people will become blame against him.  And whoever seeks Allaah’s Pleasure at the expense of people’s pleasure, will (earn) Allaah’s Pleasure and Allah will cause the people to be pleased with him.”

So the believer’s consideration and intention is nothing else but to (seek) the pleasure of his Lord and avoid His displeasure, and the (good) end result will be his – ولا حول ولا قوة إلا بالله

[Majmoo 3/233…Abridged and slightly paraphrased]

 

Do Not Scrutinize The Beliefs and Mistakes of the People!

Written by Jallow Abdullah on . Posted in Calling To Islam - 'Da'wa', Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Scholars of Islam, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

Shaikh Muhammad Baazmool (may Allaah preserve him) said:

This statement is reiterated by some people when warning reaches them from one of the scholars or a student of knowledge against innovated statements (or views) that have occurred from some of the people, or when informed about mistakes committed in knowledge and he is warned about it; so you find that his face becomes red, his (behaviour) changes and he says, ‘’Do not scrutinize the beliefs of the people and do not search for their mistakes.’’ The reality is that this statement is truth by way of which falsehood is sought in this particular instance.

Firstly: The right place to (use this statement) is where one seeks after secrets and hidden affairs, which have neither manifested nor are there any factual evidences indicating towards that. The place (where this statement cannot be used) is  where innovation arises from one of (the people) or when one of them calls to falsehood, since there is a difference between that which is manifested and that which is either concealed, hidden and unknown, or that there is no indication towards that.

Secondly: This statement of theirs will lead to the abandonment of warning against mistakes and censure against innovation and falsehood.  And the meaning of this is that the common people will be beguiled, rather even some of the students of knowledge will become inattentive to this situation.

Thirdly: Was the speech of the Salaf with regards to warning against innovation and the people of falsehood not (carried out) from the angle of warning against false beliefs, innovations and affairs in opposition to the Sunnah?  So how can it be said, ‘do not scrutinize the beliefs and mistakes of the people’ to a person who either warns against an innovation manifested by an individual or points out a mistake committed by an individual?

Fourthly: Scrutinizing the beliefs of the people by way of interrogation and trial as the Khaleefah Mamoon did with regards to the belief that the (Qur’aan is created), then this is an innovation that is warned against.  (However) to make a clarification and (issue) warning against an innovation that some people call to, unveiling the falsehood of the callers to falsehood and warning against them, this is not from that (type of scrutiny that is warned against).

Fifthly: Those (people) who blame the one who unveils the (affairs) of the people of falsehood and issues warning against them, then it is either they disapprove innovations or do not!  If they disapprove innovation, point out mistakes and falsehood, and warn against them, then indeed they have pursued the right course by the Will of Allaah (The Most High). However, why do they disapprove of those who take their place in renouncing innovation?! If they do not warn the people against falsehood, then this (i.e. behaviour or stance of theirs) is not from the methodology of the Salaf and it suffices as a rebuke against them.

Sixthly: It has been reported in Durar As-Saniyyah (1/33) that the Imaam, the Mujaddid, Muhammad Bin Abdul Wahhaab (rahimahullaah) said: I hold that the people of innovation are to be boycotted and their affair is to be made known until they repent.  I pass judgement against them based on what is apparent and I leave their secrets (or hidden) affairs to Allaah.  And I believe that every newly invented matter in the Religion is an innovation.

This [statement of Imaam Muhammad Bin Abdul Wahhaab (rahimahullaah)] is the statement of a Salafiy Athariy [i.e. a true follower of the Salaf and the authentic narrations] that emanates from the statement of Umar Ibnul Khattaab (radiyallaahu-anhu) when he said:

‘People were (sometimes) judged by the revealing of a Divine Inspiration during the lifetime of Allah’s Apostle but now there is no longer any more (new revelation). Now we judge you by the deeds you practice publicly, so we will trust and favour the one who does good deeds in front of us, and we will not call him to account about what he is really doing in secret, for Allah will judge him for that; but we will not trust or believe the one who presents to us with an evil deed even if he claims that his intentions were good.’ [Saheeh Bukhaari; Vol 3; Hadith Number:2641]

So examine the statement of Imaam Muhammad Bin Abdul Wahhaab (rahimahullaah) when he said: ‘I judge (ahlul bidah) based upon what is apparent’‘ and examine the statement of Umar Ibnul Khattaab (radiyallaahu-anhu) when he said, ‘but we will not trust or believe the one who presents to us with an evil deed even if he claims that his intentions were good.’  Then examine the (affair) of that person who disapproves of one who warns against ahlul bidah and exposes their falsehood- claiming that (this warning against ahlul bidah) is tantamount to scrutinizing the Aqeedah of the people.  Is this (statement of his) correct? Glorified and Exalted You are, O My Lord!  Is not judgement passed against the people except through what is apparent?! This principle affirmed by Al Faarooq, Umar Ibnul Khattaab (radiyallaah-anhu) is employed in warning against a person of innovation when he manifests his innovation. [1]

The Stance of Imaam Ahmad towards Daawood Ibn Ali Al- Asbahaanee

Daawood Ibn Ali Al-Asbahaanee came to Saaleh Ibn Imaam Ahmad Ibn Hanbal with whom he used to have a good relationship.  So he (Daawood) spoke to Saaleh Ibn Imaam Ahmad to make it easy for him to meet his father.

So Saaleh approached Imaam Ahmad (i.e. his father) and said; A man asked me to bring him to you.

Imaam Ahmad: What is his name?

Saaleh: Daawood.

Imaam Ahmad: Where is he from?

Saaleh: He is from the people of Asbahaan.

Imaam Ahmad: Has he being (involved) in fabricating anything?

At this point: Saaleh refrained from describing Daawood to his father (Imaam Ahmad).  So he (Imaam Ahmad) did not stop enquiring about Daawood until he realized who he was.  Then he said: Muhammad Bin Yahyaa An-Naysabooree wrote to me about this (Daawood) saying that he (Daawood) claims that the Qur’aan is something that was brought into existence (i.e. created), so do not bring him near me.

Saaleh: O my father! he (Daawood) has negated and renounced this (statement).

Imaam Ahmad: Muhammad Bin Yahyaa is more trustworthy than him.  I do not give you permission to bring him to me.

O my brother! Contemplate upon the stance of Imaam Ahmad.  Is this the Imaam? He is the Imaam of Ahlus Sunnah Wal Jamaa’ah in his adherence to the Sunnah of the Prophet (sallal-laahu-alayhi-wasallam) and in following the narrations of the Sahaabah; so did he use to scrutinize the beliefs of the people and seek after their mistakes?!  Examine his statement and that of Umar Ibnul Khattaab mentioned earlier, ‘but we will not trust or believe the one who presents to us with an evil deed even if he claims that his intentions were good.’

Therefore, the statement of Muhammad Ibn Abdul Wahhaab (rahimahullaah) is certified by the statement of the Rightly Guided Khaleefah Umar Ibnul Khattaab (radiyallaahu-anhu) and that of Imaam Ahmad Bin Hanbal (rahimahullaah). [2]

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[1] Source: ‘Ibaaraat Moohimah’ pages 66-68- few words slightly paraphrased]

[2] Ibaaraat Moohimah’ pages: 66-69

 

The Blessings of Safety, Health and Provision, So Let Us Be Grateful O Slaves of Allaah!

Written by Jallow Abdullah on . Posted in Morals and Manners - 'Akhlaaq', Purification of The Soul, Worship - 'Ibaadah'.

Ubaidullaah Ibn Mihsan Al-Khatmiy narrated from his father that the Messenger (sallal-laahu-alayhi-wasallam) said: “Whoever among you wakes up (in the morning) safe in his property, healthy in his body and has his daily nourishment, it is as if he has been granted the entire world.

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Reported by Imaam Al-Bukhaari in Al-Adabul Mufrad Number 300 and declared Hasan by Imaam Albaani (rahimahullaah) in As-Silsilah As-Saheehah Number: 2318

The Strength of Abstinence from Evil and the Strength of Courage’ by Imaam Ibnul Qayyim

Written by Jallow Abdullah on . Posted in Morals and Manners - 'Akhlaaq', Purification of The Soul, Scholars of Islam, Worship - 'Ibaadah'.

Imaam Ibnul Qayyim (rahimahullaah) said:

There are two (types) of strengths within the soul: The strength of abstinence and the strength of courage. The reality of patience is that one makes the strength of courageousness a means of action in what benefits him and the strength of abstinence a means of action in refraining from what is harmful to him.

Among the people, there is one whose patience in carrying out what benefits him and being firm upon it is stronger than his patience in refraining from what is harmful to him; so he exercises patience in facing difficulty whilst carrying out acts of obedience, but he does not exercise patience in refraining from urges towards what he is forbidden.

And among them, there is one whose patience in refraining from things that are in opposition to the religion is stronger than his patience in carrying out acts of obedience and among them there is one who does not exercise patience in both affairs. The best of people are those who fulfil both affairs.

Many people patiently bear the hardship of praying Tahajjud during hot and cold nights, and the difficulty in fasting; but they do not exercise patience in refraining from looking at forbidden things. Many people exercise patience in refraining from looking at the forbidden things and inclination towards images, but they do not exercise patience in commanding good and forbidding evil….

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[Abridged and slightly paraphrased. For further details, see Uddat As-Saabireen.page 37]

 

People Sought advice, So Jundub (radiyallaahu-anhu) adviced them about two affairs (to eat what is Lawful and Refrain from Shedding Blood)

Written by Jallow Abdullah on . Posted in Morals and Manners - 'Akhlaaq', Purification of The Soul, Scholars of Islam, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

The people said to Jundub (radiyallaahu-anhu), ”Advise us.” He said: ”The first thing of the human body to putrefy is the abdomen, so he who can eat nothing but good food (halaal and earned lawfully) should do so, and he who does as much as he can that nothing intervenes between him and paradise by not shedding even a handful of blood (i.e. murdering), should do so.”

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[Saheeh Bukhaari Number: 7152]

Those Who Seek Knowledge Due to Its nobility and The Perfection Reached by Way of it! – By Shaikh Siddeeq Hasan Khan (rahimahullaah)

Written by Amjad Khan on . Posted in Morals and Manners - 'Akhlaaq', Purification of The Soul, Scholars of Islam, Seeking Knowledge, Worship - 'Ibaadah'.

Shaikh Siddeeq Hasan Khan (rahimahullaah) stated:

The aim behind the religious sciences is not to earn (wealth); rather it is for (the purpose of) acquainting oneself with the realities of the (Islamic legislation) and to rectify one’s behaviour (towards his Lord and the people). The one who learns knowledge (of the religion) for the purpose of trade cannot be a scholar; rather he only resembles the scholars. The scholars unveiled what the drive behind this was and they spoke about it when the building of schools reached them at Baghdaad, so they held gatherings of knowledge and said: “The possessors of lofty ambitions and the pure souls used to pre-occupy themselves with it (i.e. knowledge) –those whose intention behind (seeking) knowledge was due to its nobility and the perfection (that is reached by way of it), so they came to the scholars to benefit from them and their knowledge. However, when (monetary gain) is placed on it, the vilest people and the lazy ones will approach it and thus leading to its disappearance. So at this point, the (Islamic) sciences of wisdom (found in the Qur’aan, the Sunnah and the understanding of the Salaf) will be abandoned even though they are self-evident in their nobility.  [أبجد العلوم pages 77-78… Vol: 1]