AL IHSAN

Narrations on the Piety of Imam Abu Hanifah

2012-01-28T09:52:00.000+04:00

Imam Abu Hanifah, despite his mastery in the Islamic sciences, was recognised for his piety (taqwa), scrupulousness (wara’) and worship (‘ibadah). In the following I will quote a few excerpts from Imam al-Khatib al-Baghdadi’s biographical dictionary Tarikh Baghdad, omitting the chains and relaying the editor’s, Dr Bashshar ‘Awwad Ma’ruf’s, gradings of the chains, as he graciously included his expert analysis on most of the narrations from Abu Hanifah’s biography in the footnotes.
1. Yazid ibn Harun (118 – 206) said: “I comprehended the people and I have not seen anyone more intelligent, nor more virtuous, nor more scrupulous than Abu Hanifah.”(Tarikh Baghdad 15:498) Dr. Bashshar ‘Awwad Ma‘ruf comments, “Its isnad is sahih.”
Yazid ibn Harun is a narrator of hadith found in the six famous collections, and is one of the greatest huffaz of hadith, said to have memorised over twenty thousand hadiths. He was one of the most reliable transmitters of hadith, and was also recognised for his devotion and piety. (Tahdhib al-Tahdhib 11:366-9)
2. Sulayman ibn Abi Shaykh (151 – 246) said: “Abu Hanifah was scrupulous and generous.” (Tarikh Baghdad 15:462-3) Dr. Bashshar ‘Awwad Ma‘ruf comments on this narration, “Its narrators are trustworthy (thiqat).”
3. Yahya ibn Ma‘in said: I heard Yahya al-Qattan say: “We have sat in the company of Abu Hanifah, by Allah, and we heard from him. By Allah, when I would look at him, I recognised in his face that he feared Allah!” (Tarikh Baghdad 15:482) Dr. Bashshar ‘Awwad Ma‘ruf comments: “Its isnad is hasan.”
Yahya ibn Sa’id al-Qattan (120 – 198) was also a follower of the opinions of Abu Hanifah in fiqh, as shown in an earlier post. His standing in hadith was unmatched. (see: Tahdhib al-Tahdhib 216-20)
4. Muhammad ibn Ishaq al-Balkhi narrated to us: I heard al-Hasan ibn Muhammad al-Laythi say: “I came to Kufa and inquired about the most devout (a’bad) of its inhabitants and I was directed to Abu Hanifah. Then I came when I was an old man and inquired about the best faqih amongst its inhabitants and I was directed to Abu Hanifah.” (Tarikh Baghdad 15:482) Dr. Bashshar ‘Awwad Ma‘ruf comments, “Its isnad is good (jayyid).”
Al-Hasan ibn Muhammad al-Laythi was the Qadi of Marw and ‘Abd Allah ibn al-Mubarak was favourably disposed to him. (Ibn Hibban, Kitab al-Thiqat 8:168) This narration, therefore, shows Abu Hanifah from an early period was known to the people of Kufa as the one who performed the most worship amongst them. Kufa was at that time a large city containing many learned and pious inhabitants.
5. Sufyan ibn ‘Uyaynah (107 – 98) said: “Allah have mercy on Abu Hanifah. He was from the worshippers (musallin), that is, he was one of many Salahs.” (Tarikh Baghdad 15:482) Dr. Bashshar ‘Awwad Ma‘ruf comments, “A sahih report.”
‘Ali ibn al-Madini narrated: I heard Sufyan ibn ‘Uyaynah say: “Abu Hanifah was an honourable person, and he would perform [much] Salah from early in his life.” (Tarikh Baghdad 15:483) Dr. Bashshar ‘Awwad Ma‘ruf comments, “Its isnad is good.”
Sufyan ibn ‘Uyaynah is the most prominent hadith-teacher of Imam al-Shafi’i, and is a prolific narrator found in the six famous collections of hadith.
6. Abu Muti‘ said: “I was at Makkah, and I did not enter into Tawaf in a moment from the moments of the night except I saw Abu Hanifah and Sufyan (al-Thawri) in Tawaf.” (Tarikh Baghdad 15:483) Dr. Bashshar ‘Awwad Ma‘ruf comments, “Its isnad is hasan.”
7. Yahya ibn Ayyub al-Zahid (d. 168) said: “Abu Hanifah would not sleep at night [i.e. he would stay awake in worship].” (Tarikh Baghdad 15:483) Dr. Bashshar ‘Awwad Ma‘ruf comments, “Its isnad is hasan.”
Yahya ibn Ayyub al-Ghafiqi is also a narrator of hadith found in the six famous collections.
8. Abu ‘Asim al-Nabil (122-214) said: “Abu Hanifah would be called ‘the peg’ (al-watad) because of the abundance of his Salah.” (Tarikh Baghdad 15:484) Dr. Bashshar ‘Awwad Ma‘ruf comments, “Its isnad is sahih. Its narrators are trustworthy.”
Abu ‘Asim al-Dahhak ibn Makhlad is a narrator of the six famous collections of hadith, and he is the greatest and eldest of al-Bukhari’s shaykhs. Some of al-Bukhari’s thulathiyyat (three-narrator chains) which are the shortest of al-Bukhari’s chains go through him. (Tahdhib al-Tahdhib 4:450-3)
9. It is narrated from Imam Abu Yusuf: “While I was walking with Abu Hanifah, I heard a man say to another man: ‘This is Abu Hanifah, he does not sleep at night.’ Abu Hanifah said: ‘By Allah: It is not said of me what I do not do.’ He would revive the night in prayer, supplication and devotion.” (Tarikh Baghdad 485-6) Dr Bashshar comments that its chain is acceptable (salih).
10. It is narrated from Mis’ar ibn Kidam (d. 155): “One night I entered the masjid and I saw a man praying, and I found his recitation pleasing. He recited a seventh (of the Qur’an) and I thought he would bow down. Then he recited a third and then half and he continued to recite until he completed it all in one rak‘ah. I looked, and behold, it was Abu Hanifah.” (Tarikh Baghdad 487-8) Dr Bashshar comments that it has a hasan chain with all the narrators being trustworthy (thiqah) except Hafs ibn Abd al-Rahman who is reliable (saduq).
Mis’ar ibn Kidam was a contemporary of Abu Hanifah, and he is a narrator found in the six famous collections of hadith, and was known for his worship and piety.
————————————-
Imam al-Dhahabi wrote in a volume dedicated to the merits of Imam Abu Hanifah and his two companions: “Abu Hanifah’s standing in the night in prayer, his night-vigilance, and his devotion have been mass-transmitted (tawatarat).” (Manaqib al-Imam Abu Hanifah, al-Dhahabi, Lajnatu Ihya’ al-Ma’arif al-Nu’maniyyah, pp. 20-1)
Many pious men of the generation of the Atba’ al-Tabi’in kept the company of Imam Abu Hanifah, such as Dawud al-Ta’i, Fudayl ibn ‘Iyad and Shaqiq al-Balkhi, whose virtues are endless and can be read in the biographical literature. This is also a great testament to the profound spiritual station reached by Imam Abu Hanifah.
Imam Abu Hanifah, despite his mastery in the Islamic sciences, was recognised for his piety (taqwa), scrupulousness (wara’) and worship (‘ibadah). In the following I will quote a few excerpts from Imam al-Khatib al-Baghdadi’s biographical dictionary Tarikh Baghdad, omitting the chains and relaying the editor’s, Dr Bashshar ‘Awwad Ma’ruf’s, gradings of the chains, as he graciously included his expert analysis on most of the narrations from Abu Hanifah’s biography in the footnotes.
1. Yazid ibn Harun (118 – 206) said: “I comprehended the people and I have not seen anyone more intelligent, nor more virtuous, nor more scrupulous than Abu Hanifah.”(Tarikh Baghdad 15:498) Dr. Bashshar ‘Awwad Ma‘ruf comments, “Its isnad is sahih.”
Yazid ibn Harun is a narrator of hadith found in the six famous collections, and is one of the greatest huffaz of hadith, said to have memorised over twenty thousand hadiths. He was one of the most reliable transmitters of hadith, and was also recognised for his devotion and piety. (Tahdhib al-Tahdhib 11:366-9)
2. Sulayman ibn Abi Shaykh (151 – 246) said: “Abu Hanifah was scrupulous and generous.” (Tarikh Baghdad 15:462-3) Dr. Bashshar ‘Awwad Ma‘ruf comments on this narration, “Its narrators are trustworthy (thiqat).”
3. Yahya ibn Ma‘in said: I heard Yahya al-Qattan say: “We have sat in the company of Abu Hanifah, by Allah, and we heard from him. By Allah, when I would look at him, I recognised in his face that he feared Allah!” (Tarikh Baghdad 15:482) Dr. Bashshar ‘Awwad Ma‘ruf comments: “Its isnad is hasan.”
Yahya ibn Sa’id al-Qattan (120 – 198) was also a follower of the opinions of Abu Hanifah in fiqh, as shown in an earlier post. His standing in hadith was unmatched. (see: Tahdhib al-Tahdhib 216-20)
4. Muhammad ibn Ishaq al-Balkhi narrated to us: I heard al-Hasan ibn Muhammad al-Laythi say: “I came to Kufa and inquired about the most devout (a’bad) of its inhabitants and I was directed to Abu Hanifah. Then I came when I was an old man and inquired about the best faqih amongst its inhabitants and I was directed to Abu Hanifah.” (Tarikh Baghdad 15:482) Dr. Bashshar ‘Awwad Ma‘ruf comments, “Its isnad is good (jayyid).”
Al-Hasan ibn Muhammad al-Laythi was the Qadi of Marw and ‘Abd Allah ibn al-Mubarak was favourably disposed to him. (Ibn Hibban, Kitab al-Thiqat 8:168) This narration, therefore, shows Abu Hanifah from an early period was known to the people of Kufa as the one who performed the most worship amongst them. Kufa was at that time a large city containing many learned and pious inhabitants.
5. Sufyan ibn ‘Uyaynah (107 – 98) said: “Allah have mercy on Abu Hanifah. He was from the worshippers (musallin), that is, he was one of many Salahs.” (Tarikh Baghdad 15:482) Dr. Bashshar ‘Awwad Ma‘ruf comments, “A sahih report.”
‘Ali ibn al-Madini narrated: I heard Sufyan ibn ‘Uyaynah say: “Abu Hanifah was an honourable person, and he would perform [much] Salah from early in his life.” (Tarikh Baghdad 15:483) Dr. Bashshar ‘Awwad Ma‘ruf comments, “Its isnad is good.”
Sufyan ibn ‘Uyaynah is the most prominent hadith-teacher of Imam al-Shafi’i, and is a prolific narrator found in the six famous collections of hadith.
6. Abu Muti‘ said: “I was at Makkah, and I did not enter into Tawaf in a moment from the moments of the night except I saw Abu Hanifah and Sufyan (al-Thawri) in Tawaf.” (Tarikh Baghdad 15:483) Dr. Bashshar ‘Awwad Ma‘ruf comments, “Its isnad is hasan.”
7. Yahya ibn Ayyub al-Zahid (d. 168) said: “Abu Hanifah would not sleep at night [i.e. he would stay awake in worship].” (Tarikh Baghdad 15:483) Dr. Bashshar ‘Awwad Ma‘ruf comments, “Its isnad is hasan.”
Yahya ibn Ayyub al-Ghafiqi is also a narrator of hadith found in the six famous collections.
8. Abu ‘Asim al-Nabil (122-214) said: “Abu Hanifah would be called ‘the peg’ (al-watad) because of the abundance of his Salah.” (Tarikh Baghdad 15:484) Dr. Bashshar ‘Awwad Ma‘ruf comments, “Its isnad is sahih. Its narrators are trustworthy.”
Abu ‘Asim al-Dahhak ibn Makhlad is a narrator of the six famous collections of hadith, and he is the greatest and eldest of al-Bukhari’s shaykhs. Some of al-Bukhari’s thulathiyyat (three-narrator chains) which are the shortest of al-Bukhari’s chains go through him. (Tahdhib al-Tahdhib 4:450-3)
9. It is narrated from Imam Abu Yusuf: “While I was walking with Abu Hanifah, I heard a man say to another man: ‘This is Abu Hanifah, he does not sleep at night.’ Abu Hanifah said: ‘By Allah: It is not said of me what I do not do.’ He would revive the night in prayer, supplication and devotion.” (Tarikh Baghdad 485-6) Dr Bashshar comments that its chain is acceptable (salih).
10. It is narrated from Mis’ar ibn Kidam (d. 155): “One night I entered the masjid and I saw a man praying, and I found his recitation pleasing. He recited a seventh (of the Qur’an) and I thought he would bow down. Then he recited a third and then half and he continued to recite until he completed it all in one rak‘ah. I looked, and behold, it was Abu Hanifah.” (Tarikh Baghdad 487-8) Dr Bashshar comments that it has a hasan chain with all the narrators being trustworthy (thiqah) except Hafs ibn Abd al-Rahman who is reliable (saduq).
Mis’ar ibn Kidam was a contemporary of Abu Hanifah, and he is a narrator found in the six famous collections of hadith, and was known for his worship and piety.
————————————-
Imam al-Dhahabi wrote in a volume dedicated to the merits of Imam Abu Hanifah and his two companions: “Abu Hanifah’s standing in the night in prayer, his night-vigilance, and his devotion have been mass-transmitted (tawatarat).” (Manaqib al-Imam Abu Hanifah, al-Dhahabi, Lajnatu Ihya’ al-Ma’arif al-Nu’maniyyah, pp. 20-1)
Many pious men of the generation of the Atba’ al-Tabi’in kept the company of Imam Abu Hanifah, such as Dawud al-Ta’i, Fudayl ibn ‘Iyad and Shaqiq al-Balkhi, whose virtues are endless and can be read in the biographical literature. This is also a great testament to the profound spiritual station reached by Imam Abu Hanifah.

Rectify what remains (of your life) and you will be forgiven for what has already passed by

2011-12-21T22:12:00.000+04:00

Rectify what remains of your life Advice from Fudail ibn Iyaad Fudail ibn lyaad, may Allah have mercy upon him, encountered a man, so he asked him the following questions:
Fudail ibn Iyaad: “How old are you?”
The man: “Sixty years old.”
Fudail ibn lyaad: “Thus you—for the past sixty years have been upon a journey towards the meeting with your Lord and you have almost reached your destination.’
The man: “Verily from Allah we come and to Him we shall return.” Fudail ¡bn lyaad: “Do you know the meaning of this statement?”
The man: “Yes. I know that I am a slave of Allah and ¡ am returning to Him.”
Fudail ibn Iyaad: “Oh my brother; whoever knows that he is a slave of Allah and that he is going to rernrn to Him: then let him also know that he is going to stand in front of Him. And whoever knows that he is going to stand in front of Him then let him also know that he is going to be questioned. And whoever knows that he is going to he questioned then let him prepared answers for the questions.”
The man: “What is the solution?”
Fudail ibn Iyaad: “It’s simple.”
The man: “What is it?”
Fudail ibn Iyaad: “Rectify what remains (of your life) and you will be forgiven for what has already passed by; but if you misuse what remains (of your life) then you will be taken to account for that which has passed by and that which remains.”

“The More Humble You Are Before Allah…”

2011-12-15T21:38:00.000+04:00

“…And the worshipper – the more humble, needy, and subdued he is before Allah – the closer he will be to Him, and the dearer he will be to Him, and the greater in status he will be to Him. So, the happiest of the Creation is the one who is greatest in servitude to Allah.
As for the Creation, as it is said: be in need of whoever you wish, and you will be his prisoner; be sufficient from whoever you wish, and you will be his adversary; be kind to whoever you wish, and you will be his authority…
So, the greatest in status and honor the slave is with others is when he is not in need of them in any way, shape, or form. If you are good to others while not being in need of them, you will be greater in their eyes. When you are in need of them – even if for a sip of water – your status is reduced in their eyes in accordance with what it is you need from them. And this is from the Wisdom and Mercy of Allah, in order that the Religion all be for Allah, and that nothing be associated with Him.
Because of this, when Hatim al-Asamm was asked: ‘With what can one protect himself from people?’ he answered: “That you freely give them from what you have, and that you are cold and indifferent towards what they have.” However, if you are in a position to be compensated from them, and they are also in need of something from you, and the needs of the two sides become equal, you become like two merchants, none of whom has any virtue over the other. If they are the more needy side, that is when they will become subdued.
So, with the Exalted Lord, the most generous you are to Him is when you are most in need of Him. With the Creation, the most insignificant you are to them is when you are most in need of them…”
_________________________________________
Taken From : ['Majmu' al-Fatawa'; 1/67]

Spending on One’s Family on the Day of ‘Ashura

2011-12-06T09:06:00.001+04:00

Question:
What is the virtue of spending on one’s family on the day of ‘Ashura and what is the authenticity of the hadith that encourages this sort of spending?
Answer:

The Messenger of Allah (upon him blessings and peace) is reported to have said: “Whoever expands his expenditure on his family on the day of ‘Ashura, Allah I will inflate his sustenance for the rest of that year.”
This hadith has been reported by several Companions (may Allah be pleased with them), among them are the following:
1) Sayyiduna Jabir (may Allah be pleased with him). (al-Istidhkar of Ibn ‘Abd al-Barr, 10:140)
Hafiz “Iraqi (may Allah be pleased with him) declared the chain of this hadith to be on par in authenticity with the standards of Imam Muslim (may Allah be pleased with him) (al-Maqasid al-Hasanah, no.1193)
2) Sayyiduna Abu Hurayrah (may Allah be pleased with him). (Shu‘ab al-Iman, no. 3515, al-Targhib, 2:15-116). This hadith was classified as sahih (sound) by Hafiz Ibn Nasir (may Allah be pleased with him). (al-Maqasid al-Hasanah, no.1193)
3) Sayyiduna Abu Sa‘id al-Khudri (may Allah be pleased with him). (Shu‘ab al-Iman, no.3514)
4) Sayyiduna ‘Abdullah ibn Mas‘ud (may Allah be pleased with him). (Shu‘ab al-Iman, no.3513)
After recording the above hadiths, Imam Bayhaqi (may Allah have mercy on him) comments: “When all the chains of these narrations are gathered, they assume (sufficient) strength”.
5) Sayyiduna ‘Abdullah ibn ‘Umar (may Allah be pleased with him). (al-Afrad of Daraqutni, Tanzih al-Shari‘ah, 2:158)
This has also been reported with a fair chain like the statement of Sayyiduna ‘Umar (may Allah be pleased with him) (al-Afrad of Daraqutni, al-Maqasid al-Hasanah, no.1193, Tanzih al-Shari‘ah, 2:158)
Furthermore, several narrators of the hadith have been reported to have echoed the following testimony, “We have tried this out and have found it to be accurate”. (al-Istidhkar, 10:140). This further strengthens the credibility of the narration.
‘Allamah ‘Iraqi (may Allah have mercy on him) has authored a detailed treatise on this hadith in which he has proven its acceptability beyond a shadow of doubt. He has also vehemently rebutted the assumption of Shaykh Ibn Taymiyyah (may Allah have mercy on him) that the hadith has no basis. ‘Iraqi (may Allah have mercy on him) – like many others –expressed his amazement at such an irrational assertion! (see Tanzih al-Shari‘ah, 2:158)
Lastly, this hadith provides an ideal solution during these times of global financial constraint. The extent of expansion in expenditure will naturally differ from one individual to another.
And Allah Ta’ala knows best.
Note: Imam Bayhaqi (may Allah have mercy on him) has written that the practice of applying kuhl (antimony, or surma) on ‘Ashura (for specific reasons…) has been reported by an extremely weak narration. (Shu‘ab al-Iman, 5:334) and should therefore be avoided.
[Mawlana] Mohammed Haroon Abasoomer
Camperdown
South Africa

Dhākir or a Ghāfil.

2011-12-02T21:42:00.001+04:00

A dhākir is that person who is aware at all times that Allāh ta‘ālā is watching him and it is only He who controls the universe and holds authority to cause benefit or harm. A ghāfil is that person who does not have such a condition. Consequently, a dhākir will be an obedient servant of Allāh ta‘ālā and a ghāfil will be disobedient. If a person entertains the desire that people become aware of his devotion and closeness to Allāh ta‘ālā then he is not a dhākir, rather a ghāfil as this is riyā and riyā is disobedience and a disobedient person cannot be a dhākir. Therefore, in essence this person is ghāfil.

Humility

2011-11-29T08:19:00.001+04:00

Khalaf ibn Tamim: ‘I heard Sufyan al-Thawri saying in Makkah when the people had gathered around him, “Lost is the Ummah when the like of me is taken as an example!”‘
And whenever he was asked a question, he would say “I am not fit to answer it.” They said, “Then who shall we ask?” He said, “Ask the scholars and ask Allah for tawfiq (guidance).” - this was despite him being of the major scholars in his time.
Dawud al-Ta’i: “Sins have left us, but we’re shy of much of the people’s gathering.” He also said, “The worshippers have surpassed me and I have been cut off and left behind, O’ what ruins!”
Al-Sirri al-Saqti: “I wouldn’t like to die in a land in which I am well-known.” It was said to him, “Why is that, Abu al-Hasan?” He said, “I fear that my grave will not accept me and I would in turn be exposed and humiliated.”
Al-Hasan al-Basri: “I have accompanied people who when compared to them I was like a criminal thief!” (i.e. due to their virtue)
Some righteous people were once mentioned in the presence of Mukhallad ibn Husayn and he began to recite the poem…
“Do not mention them along with us and thus mix the two
Indeed the healthy one when he walks is not like the crippled.”
Qatada: ‘Isa ibn Maryam said, “Ask me, for truly my heart is soft and I see myself to be small and humbled.”
Al-A’raj (one of Madinah’s scholars who studied under Abu Hurayrah) said: “Examine your soul and see what evil it is upon because tomorrow every single person will be gathered with his like, so whoever falls into many sins will be gathered along with the people of those sins.”
He (rahimahullah) used to rebuke himself often and lower it, saying: “A caller shall call on the Day of Judgement, ‘O people of such-and-such sin, rise up!’ And you will rise up with them O A’raj. Then he will call, ‘O people of such-and-such sin, rise up!’ And you shall rise up them also. Then he will call, ‘O people of such-and-such sin, rise up!’ And again you shall rise up with them as well. O A’raj, I see you rising up with every sinful group…”
Ibrahim al-Nakha’i: “I have spoken but if I could find a way, I would never have spoken. Indeed, the era in which I become the scholar of Kufa is an evil era.”
Muhammad ibn Aslam al-Tusi: “I have travelled in the land far and wide and by the One besides Whom there is no other God, I have not seen a soul praying towards the Qiblah that was worse in my sight than my own soul.”
Ibrahim al-Taymi: “I have never put my deeds side by side with my speech except that I feared becoming a liar.”

Ja’far ibn Barqan: “News reached me of the virtue and righteousness of Yunus ibn ‘Ubayd, so I wrote to him saying, “O brother, write to me and tell me of your state and what you are upon (of goodness).” So he wrote back to him saying, “Your letter has reached me asking me to inform you of my state. Let me tell you that I approached my soul and told it to love for the people what it loves for itself, and to hate for the people what it hates for itself, but I found it to be far from that. I then came to it again and told it to abandon mentioning people except that which was good, but I have found that fasting in the mid-day heat of an extremely hot day in the land of Basra to be easier than abandoning the mention of people. This, O dear brother, is my state. Wasalam.”

An Excellent Method of Reformation

2011-07-11T21:21:00.002+04:00

Hafiz Ibnu Katheer (rahimahullah) has reported on the authority of Ibnu Abi Haatim (rahimahullah) that a strong and powerful person from Syria used to frequent the gathering of Hadhrat Umar (radhiyallahu anhu). When he did not come for some time, Umar (radhiyallahu anhu) enquired about him. Those around replied: “O Ameer-ul-Mu’mineen! He is addicted to wine." Umar (radhiyallahu anhu) summoned his scribe and ordered him to write (the following letter):From Umar bin Khattab to so and so. Peace be upon you. Before you do I praise Allah whom there is none worthy of worship besides Him, the One who forgives sins and accepts repentance, Who is severe in punishment, the All Mighty. There is none worthy of worship besides Him. To Him is the place of return.

Thereafter, Umar (radhiyallahu anhu) instructed those in his presence to collectively make du`aa for him that his heart accepts this message and that Allah Ta`ala accepts his repentance.When the letter of Umar (radhiyallahu anhu) reached him he read it many times over and pondered over its contents. He then declared that in this I have been warned of punishment and at the same time promised of being forgiven. Thereafter he wept and quit drinking. He made such taubah that he never returned to drinking.

When Umar (radhiyallahu anhu) was informed of this he said to the people: “In such situations you all should adopt the same procedure. You should be concerned to reform him when he is involved in any vice. Make him hopeful of the mercy of Allah Ta`ala and make du`aa to Allah Ta`ala for the acceptance of his taubah. Do not assist Shaitaan against him (by ridiculing and enraging him, thereby causing him to go further away from Deen).” (Tafseer Ibn Katheer, vol. 4, p. 74)

Pearls of Wisdom

2011-06-22T18:19:00.002+04:00

“Allah knows the fraud of the eyes, and all that the breasts conceal” [Quran, Ghâfir (40):19]

‘Abdullâh b. ‘Abbâs – Allâh be pleased with him said; A man is with a group of people when a woman passes. He shows them that he has lowered his gaze from looking at her. But when he sees they are not paying attention, he looks at her. If he fears they will notice, he lowers his gaze, but Allâh has seen in his heart that he wishes he could see her body (private areas). In Hunâd b. Al-Sarî, Al-Zuhd article 1428

Abu Bakr al-Siddiq (radyAllahu`anhu) said, “He who enters the grave without any provisions is as though he wishes to sail the sea without a ship.” An ascetic once said, “The one who sins while laughing, Allah will make him enter the Fire while crying. And the one who obeys while crying (out of fear of Allah) Allah will make him enter Paradise while laughing.”

Ibrahim al-Nakha`i said, “Those who were destroyed before you were destroyed due to three traits – excess in speech, excess in food, and excess in sleep.”

Yahya ibn Mu`adh al-Razi said, “Glad tidings to the one who leaves the dunya before it leaves him, prepares for his grave before he enters it, and pleases his Lord before he meets Him.”

Ibn ‘Umar (may Allah be Pleased with him) said: “Once, Jibril had promised to visit the
Prophet (peace be upon him). But, he delayed, and this became difficult for the Prophet
(peace be upon him) to handle. Finally, he came out to find Jibril, who complained to him:
“We do not enter a home in which there is a picture or a dog.”” Sahih al-Bukhari’ (5960) …

Abu Hamid al-Ghazzali (may Allah have Mercy on him) said: “And the heart is also a home.
It is the home of the Angels, where they descend, where they reside. Despicable
characteristics, such as anger, desires, belittlement, envy, arrogance, self-amazement, etc. are all barking dogs. So, how can the Angels enter such a place while it is crawling with dogs?”

Ibn Jama’ah (may Allah have Mercy on him) said: “The student of knowledge is to clean his heart out from every bit of blemish, deceit, envy, and bad character in order to condition himself to soak up and memorize knowledge and discover its detailed meanings and hidden treasures. Knowledge is – as some have said – the secret prayer, the worship of the heart, and the inner means of gaining nearness to Allah. And just as prayer – the worship of the external limbs – is not accepted except with external purification from filth and impurity, likewise, knowledge – the worship of the heart – is not facilitated except if you purify yourself from the filth of low and despicable characteristics and manners.

al-Khatib (may Allah have Mercy on him) said “The student of knowledge must set aside amusement, useless talk, and low speech when meeting and gathering with others, such as immaturity, laughter, giggling, and excessive joking. It is allowed for him to laugh mildly and rarely in a way that does not exceed the limits of the manner and style of one who is dealing with knowledge. As for constantly doing this, speaking about inappropriate, immature, and childish matters, excessive laughter and joking – this all reduces one’s esteem and manhood.

And if you clean your heart out for knowledge, its blessing becomes clear and evident, just like the plot of land that is fertile for agriculture, and in the hadith: “Indeed, and in the body there is a piece of flesh. If it is sound, the rest of the body will be sound. If it is corrupt, the rest of the body will be corrupt. Indeed, it is the heart.” And Sahl: “It is forbidden for any light to enter the heart while it contains anything that Allah – the Mighty and Majestic – hates.”” Tadhkirat as-Sami’ wal-Mutakallim’

Ibn al-Qayyim (may Allah have Mercy on him) said: “And sins leave ugly, despicable, and harmful effects to the heart and body in this world and the next that none know except Allah. From them is that one is prevented from knowledge, as knowledge is a light that Allah places into the heart, and sins put out this light.

When ash-Shafi’i sat in front of Malik to read to him, he was amazed at what he was seeing of ash- Shafi’i’s intelligence, wisdom, and complete understanding and comprehension, saying: “I see that Allah has placed light in your heart. So, don’t put it out with the darkness of sin.”

Yahya Ibn Mu’aadh Ar-Raazee stated: “This worldly life is the Devil’s intoxicant (Khamr). Whoever is intoxicated by it will not regain consciousness until they are in the ranks of the dead, in a state of regret, among the losers.”In the book ‘Uddah As-Saabireen of Al-Imam Ibn Al-Qayyim, p. 349, Daar Ibn Al-Jawzee.

Ibn Al-Qayyim said in the same book, “The intoxicating effect of loving this world is far more potent than the intoxication that results from drinking alcohol by a long way. The one who is intoxicated by this will not gain his senses until he is in the darkness of his grave, and [if he regains his senses] and the effects of this cease while he is living then he will surely appreciate the extent of intoxication that this worldly life can cause and that it is more severe than alcohol…” (p. 349)

Ibn Al-Qayyim said, “Numerous narrations have been transmitted from the rightly guided predecessors where [they have mentioned] that the love of this world is the root of (all) sins and the source of them.” (p. 349)

He said, “The love of this world and leadership is that which has filled the Hellfire with its inhabitants, and the practice of abstinence as it relates to the life of this world and leadership is that which has filled paradise with its inhabitants.” (p. 349)”Do not let the temporary and little charms of this world distract you and entice you and do not say tomorrow and tomorrow, for indeed you do not know when you will be heading to Allah.” — Hasan Al Basri

“And verily for everything that a slave loses there is a substitute,but the one who loses Allah will never find anything to replace Him.” [Related by Ibn al-Qayyim in ad-Dâ' wad-Dawâ Fasl, 49]

“Indeed,what kind of piety is there in a person who witnesses Allah’s sanctities being violated, his religion abandoned, the Sunnah of His Messenger shunned, and yet remains still with a cold heart and a shut
mouth? Such a person is like a dumb Shaytan!” Ibn Qayyim al-Jawziyyah (rahimahullah).

Imâm Muhammad bin Sîrîn (rahimahullâh) said: “If you were to find out that your brother has done something bad, then you should look after an excuse for him, if you can’t find an excuse, you should say “He has an excuse.”" (Shu´b-ul-Îmân (6/323) by Imâm al-Bayhaqî)

“Don’t depend too much on anyone in this world because even your own shadow leaves you when you are in darkness.” – Ibn Taymiyyah

‘Ali bin Abi Taalib – may Allah be pleased with him – said: “Shall I not tell you who the real faqeeh is? He is one who does not make people despair of Allah’s mercy, yet he does not give them concessions to disobey Allah. He does not make them feel safe from Allah’s plan and he does not leave the Qur’aan.

There is no good in worship that involves no efforts to gain fiqh, and there is no good in seeking fiqh without seeking a thorough understanding. And there is no good in reading without contemplating .”

- Al-Aajurri in Akhlaaq Al-’Ulamaa’ #45, Al-Khateeb in Al-Faqeeh wa Al-Mutafaqqih 2/338-339.

Abu Hurayrah – may Allah be pleased with him – said: “There is no illness that afflicts me more beloved to me than fever: it enters every part of me and [because of it] Allah the Mighty and Sublime gives every part of me its share of reward.” Shaykh Al-Albaani’s Saheeh Al-Adab Al-Mufrad 1/198.

It is reported from Al-Hasan Al-Basri – may Allaah have mercy on him – that he said: “It used to be said: it is part of an-Nifaaq (hypocrisy) to be inwardly different from what you are on the outside, to say one thing and do another and to be different in how you enter and how you leave. And the root of an-Nifaaq is lying.”
Abu Bakr Al-Kharaa’iti, Masaawee Al-Akhlaaq wa Madhmoomihaa, p62.

A man came to Maymoon bin Mahraan – may Allah be please with him – to ask for his daughter’s hand in marriage. Maymoon said, “I do not approve of her for you.” The man asked, “Why?” He replied, “Because she loves jewelry and garments.” To this the man said, “Well I have as much of those as she desires.” Maymoon said, “Now I don’t approve of you for her.” Adh-Dhahabi , Siyar A’laam Al-Nubalaa’ in his biography of Maymoon bin Mahraan.

Imaam Maalik Ibn Anas (d.179H) said to ash-Shaafi’ee (d.204H) when the two of them met: “Indeed I see that Allaah has placed a light upon your heart, so do not extinguish it with the darkness of disobedience and sin.”
[I’laamul-Muwaqqi’een (4/258) of Ibnul-Qayyim.]

“One should treat money with grace so that it is blessed for him, not take it with greediness and fear that it might be lost. Rather, money should be like using the toilet. You go to it when you need it and never let it reside in your heart.” Shaykhul-Islaam Ibn Taymiyyah {Majmu’ Al-Fatawa, vol.10, p.662}

Abu Ubayd Al-Asqalaani said: “I have not seen Abu Ubaidah Al-Khawas laugh for forty years. It was said to him: “Why don’t you laugh?” He said: “How can I laugh while a Muslim is still imprisoned by the Mushrikeen?!” ["Sifat Al-Safwah", 2/416].

Bilal bin Sa’d has said: “A brother who remembers you of Allaah when you meet him, is better than a friend who places a dinar in your hand every time you meet him”. ["Hilyatul Awliyaa", 5/225].

Ibn al-Jawzi said; ” How strange! You loose a little from you and you cry. And your whole life is wasting and you’re laughing”

It is reported that ‘Awn b. ‘Abdillâh, the ascetic and jurist, said, “Sit with the repentant, for they have the softest hearts.” Abû Nu’aym, Hilyah Al-Awliyâ` Vol. 2 p192.

Ibn Taymiyyah (rahimahullah) said:”knowledge is more important than food without food the worst that will happen is death,but without knowledge the worst thing that will happen is eternity in the Hellfire.”

Mua’dh ibn Jabal (RA) said”Knowledge (Ilm) is a comforting friend in times of loneliness, it is the best companion during travels, & it is the inner friend who speaks to you in your privacy”

Ibn Al-Jawzi writes: “Abu Darda used to sit next to graves and when he was asked about this, he replied, ‘I am sitting amongst those people who remind me of the hereafter and when I leave, they will not backbite me”.
[Minhaj Al-Qasideen, 432]

Yahyaa Ibn Mu’aadh said:ا “The night is long don’t shorten it with your sleep and the day is pure so do not make it filthy with your sins.” ["Sifatus-Safwah", 4/94].

Ash-Shafi’ee: “Knowledge is ignorance for the ignorant ones, and ignorance is ignorance for the knowledgeable ones.” (Adab Shar’iyyah 1/2280)

Ibn Rajab al-Hanbali has narrated: Maalik Ibnu Dinaar said: “The daughter of Ar-Rabi’u Bnu Khaytham said to her father: “O my father, why don’t you sleep, whilst everyone else is sleeping?” He said: “The Fire of Hell does not allow your father to sleep”. ["At-Takhwief min An-Naar", 37].

The Prophet sallallaahu `alayhi wa sallam said “The one who looks after and works for a widow and for a poor person, is like a warrior fighting for Allaah’s Cause or like a person who fasts during the day and prays all the night.” Narrated Abu Huraira that the Prophet sallallaahu `alayhi wa sallam said as above.[Sahih Bukhari]

Ibn al-Qayyim al jawziyyah rehimullah: ”The Shaitan has misled most people by beautifying for them the performance of certain voluntary acts of worship such as voluntary prayers and voluntary fasting while neglecting other obligatory acts of worship such as enjoining the good and eradicating the evil [Da'awah], to the extent that they do not even make the intention of performing them whenever they are able to. Such people are considered by the scholars to be on the bottom of the scale of religion: For the essence of our religion is to perform what Allah ordered us to do.

Ibn-ul-Jawzee: “If a Muhaddith reports a hadeeth the hearer knows, then he is not allowed to interrupt him.”
(Adab Shar’iyyah 2/276)

Prophet Muhammad (peace be upon him) said:”One of you sees a small speck of dirt in the eye of his brother, but fails to see the large piece of dirt in his own eye.”(at-Targhib wat-Tarhib 3/236)

‘Atâ’ narrates that there used to be a young man who used to go to Mother of the Believers ‘Â’ishah to ask her questions and she would narrate to him. One day, he came to her to ask her some questions.She said, “Son, have you put into practice what you hear from me yet?” He replied, “No mother, I have not.” So she said, “Son, why do you them seek to increase Allah’s proof against us and you?!”

Al-Khatîb Al-Baghdâdî in Iqtidâ’ Al-’Ilm Al-’……Amal no. 92.

Ibn Hibaan wrote:“It is obliged for the bright person to use his ears twice as much in stead of his tongue and to realise that he has received two ears and just one mouth, so that he will be listening more than that he speaks.” ["Rawdah Al-...Uqala", 1/45].

Ibnul Qayyim (rahimahullaah): “Deeds without sincerity are like a traveler who carries dirt in his water-jug. The carrying of it burdens him and it brings no benefit.”

The lengthy discussion of Ash-Shaykh Al-Albaanee (رحمه الله) from “Silsilat ul-Ahaadeeth idh-Dha’eefah wal-Mawdhoo’ah” in proving that the hadeeth of ‘Ali (رضي الله عنه) being the gate of knowledge is a fabricated lie.

It is reported that Sufyân b. ‘Uyainah – Allâh have mercy on him – said, “The intelligent person is not one who merely knows what is good and what is bad. The intelligent person is one who, when he sees what is good, follows it, and when he sees evil, shuns it.” Abû Nu’aym, Hilyah Al-Awliyâ`, Vol. 4 p16.

The Prophet of Allah (peace be upon him) said…”There will come a time when holding on to your Iman (belief) would be like holding on to hot coal.” (Al-Tirmidhi)

The Prophet (صلى الله عليه وسلم) said, “Beware of greed, for verily it destroyed those who were before you. They spilled each others blood, and broke their family ties (due to it). And oppression will be darknesses on the Day of Resurrection.” (Ahmad, Ibn Hibbaan and Al-Bukhaaree in Al-Adab. Albaanee said it is Saheeh in Al-Adab, 470)

“How many of us would be able to overcome our desires and resist the temptation of sin? How many of us even lower our gaze when we look upon something that we are not supposed to? The real prisoner is the one whose heart has been kept away from remembering his Lord, and the real captive is the one who has been captivated by his whims and desires.” [Shaykhul-Islaam Ibn Taymiyyah]

Ali Ibn Abi Talib said: Asceticism [zuhd] is not that you should own nothing, but that nothing should own you”.["Hadhihi Hiya Zawjati"].

Sheik Ul-Islam Ibn Taimiyyah said: “One should treat money with grace so that it is blessed for him, not take it with greediness and fear that it might be lost. Rather, money should be like using the toilet. You go to it when you need it and never let it reside in your heart.” {Majmu’ Al-Fatawa, vol.10, p.662}

“The sincere hearts and the pious supplications are soldiers which can never be defeated” [Shaykhul-Islaam Ibn Taymiyyah] Majmo Al Fatawa 644/28

Shaykhul-Islaam Ibn Taymiyyah “The heart is inherently dependent on Allâh in two ways: from the point of view of worship, which is the ultimate goal, and from the point of view of seeking His help and relying upon Him, which are the means to that end. The heart cannot be sound, or succeed, or find joy, or be happy, or feel pleasure, or be good, or be at peace, or find tranquility, except by worshipping its Lord, loving Him and returning to Him. Even if it attains all that it can enjoy of created things, it will not feel at peace or find tranquility, because it has an inherent need for its Lord, for He is the focus of its worship, love and seeking, and this is the only way to attain joy, happiness, pleasure, peace and tranquility. [Al-Uboodiyyah: Being a True Slave of Allâh]

”We used to say that those amongst us with the most Sins, are those who spend their Time talking about the Sins of others.” – Muhammad ibn Sireen (raheemahullah)

Al-Albaanee: “If you have taken knowledge from a scholar from before (In ancient times) via his books, then you can say that you are his student” (Silsila al-Huda wan Noor174)

Ibn Qayyim: “If you knew the true value of yourself, you would never allow yourself to be humiliated by committing sins. Satan refused to bow to you when it refused to bow to your father Adam, so how come you reconciled with it and left us? If there is any love in your heart, it’s effect would appear on your body.”
(al-F…awaa’id, p.118)

The Prophet (صلى الله عليه وسلم) said, “Verily the closest people to me are those who fear Allah (Al-Muttaqoon), whoever they are and wherever they are.” (Ahmad from Mu’aadh ibn Jabal. Graded Saheeh by Albaanee in Saheeh ul-Jaami’, 2012.)

The Prophet (صلى الله عليه وسلم) said, “Verily the people of Paradise will have the deeds of the people of Paradise made easy for them, and verily the people of the Hell Fire will have the deeds of the people of the Hell Fire made easy for them.” (Abu Dawood from ‘Umar. Graded Saheeh by Albaanee in Saheeh ul-Jaami’, 2028.)

The Prophet (صلى الله عليه وسلم) said, “Feeling regret is repentance (Tawbah), and the one who repents from a sin is like one who has no sin.” (At-Tabaraanee in Al-Kabeer, and Abu Nu’aym in Al-Hilyah from Abu Sa’eed Al-Ansaaree. Graded Hasan by Albaanee in Saheeh ul-Jaami’, 6803.)

Al Fudayl ibn ‘Iyaad said, “O Miskeen! You are an evil-doer and you think yourself to be one who does good. You are an ignoramus and you think yourself to be a scholar. You are a miser and you think yourself to be generous. O foolish one! You see that you are intelligent. Your time is short, but your hope is long.”

[Adh-Dhahabi]: I say: Yes, by Allah, he has spoken the truth. And you are an oppressor and you think yourself to be the one who is oppressed. And you eat what is unlawful and you think that you are cautious and fearful (in this regard). And you are a sinner and you think yourself to be just and upright. And you seek the knowledge (of the religion) for the world, and yet you think that you seek it for Allaah. Source: Siyaar A’laam an-Nubalaa 8/440

Imam al-Hassan Al Basri said: “We laugh and yet – who knows? – perhaps Allah has looked at some of our works and said: “I will not accept anything from you.” Woe to you, son of Adam! Can you fight Allah? Whoever disobeys Allah is fighting Him. By Allah! I have met seventy veterans of Badr. Most of their garments were wool. Had you seen them you would have said they are crazy, and had they seen the best among you they would have said: “Those people will have no part in the Hereafter.” Had they seen the worst among you they would have said: “Those people do not believe in the Day of Reckoning.” I have seen people for whom this world was cheaper than the dust under their feet. I have seen people the like of whom would come home at night, not finding more than his own portion of food, and yet say: “I shall not put all of this into my belly. I shall certainly give some away for Allah’s sake.” Then he would give away some of his food in charity, even if he were more in need of it than its recipient.”
Narrated from `Alqama ibn Marthad by Abu Nu`aym in Hilya al-Awliya’ (1985 ed. 2:134)

Ibn al-Qayyim: This world is like a shadow, run after it and you will never be able to catch it, turn your back against it and it has no choice but to follow you.

It is reported that a man came to ‘Abdullâh b. Mas’ûd – Allâh be pleased with him – and asked, “Teach me some comprehensive and beneficial words.” He replied, “Worship Allâh and do not associate any partners with Him, and be with the Qur’ân… wherever it is. And whoever comes to you with some truth – whether he is young or old, even if he is hated by you – then accept [that truth]. And whoever comes lying to you – even if he is beloved and close – then reject it from him.” Abû Bakr Al-Kharâ`itî, Masâwî Al-Akhlâq wa Madhmûmihâ p72″

Whenever two men from the companions of the Prophet (sallallahu alayhi wa sallam) would meet, they would not leave each other until one of them recited to the other, ‘By the time (Wal-’Asr), verily the human being is in loss.’ Then one of them would give the greeting of Salaam (peace) to the other.” (Graded Saheeh by …Albaanee in As-Saheehah, #2648, and Nuthum ul-Faraa’id, Vol.1, pg.119)

The Prophet (صلى الله عليه و سلم) said, “The merciful people will be shown mercy by the Most Merciful (Allah). Be merciful with those in the earth, and the One above the Heavens (Allah) will be merciful with you.” (Ahmad, Abu Dawood, At-Tirmithee, and Al-Haakim from Ibn ‘Umar. Graded Saheeh by Albaanee in Saheeh ul-Jaami’, 3522.)

Also, Mu’aadh ibn Jabal said, “There is nothing that is a greater salvation from the punishment of Allah than the remembrance of Allah (Thikrullah).” (See As-Saheeh ul-Musnad, Vol.2, pg.144.)

The Prophet (صلى الله عليه وسلم) said,”Shall I not inform you all of what is better than the status of the level (attained from) fasting, praying and charity?” They said, “Of course, O Messenger of Allah.” He said, “Mending discord between people. And corrupting the harmony between people is the shaver (i.e. it shaves …away the Islamic unity).” (Abu Dawood and At-Tirmithee. Muqbil Al-Waadi’ee said it is Saheeh.)

The Prophet (صلى الله عليه وسلم) said, “The people should be lead (in prayer) by the one who recites the Qur’an the best among them.” (Ahmad from Anas bin Maalik. Graded Saheeh by Al-Albaanee in Saheeh ul-Jaami’, 8012.)

The Prophet (صلى الله عليه وسلم) said, “Every mild, gentle, easy going person, who is near to the people is forbidden for the Hell Fire.” (Ahmad from Ibn Mas’ood. Graded Saheeh by Albaanee in Saheeh ul-Jaami’, 3135, and As-Saheehah, 938)

One of the great scholars of Islam by the name of Masrook said as he was on his death bed: “There is nothing that remains from that which pleases the hearts except to prostrate with our foreheads in the dust, and nothing do I regret except some time that I wasted wherein I could have prostrated to Allah!” [Hilyatul Awliya]

The Prophet (SalalahuAlayhiwaSalam) said: “A person who teaches goodness to others while neglecting his own soul is like an oil lamp, which illuminates others while burning itself out.” [At-Tabarani]

Bilal bin Sa’d has said:“A brother who reminds you of Allaah when you meet him, is better than a friend who places a dinar in your hand every time you meet him”. ["Hilyatul Awliyaa", 5/225].

Al-Hasan Al-Basri attended a funeral prayer. When they had buried the dead person he said to a man from the gathering: “Do you think that this dead person would wish to come back to the earth to increase his deeds from dhikr, good actions and istighfaar from his sins?” The man replied, “Yes.” So al-Hasan said, “Then why aren’t we like this dead person?” **[Taken from the book al-Hasan al-Basri by Ibn al Jawzee]**

Shaykhul-Islaam Ibn Taymiyyah said: “The reality of this matter that the servant differs in what he asks of knowledge and guidance, and of what he seeks to ask. So with remembrance of Allaah and turning towards Him, Allaah guides such a person – as He said: “O My servants! All of you are misguided, except whomsoever I guide. So seek your guidance from me.”

The perfection of Tauhid is found when there remains nothing in the heart except Allah, the servant is left loving those He loves and what He loves, hating those He hates and What He hates, showing allegiance to those He had allegiance to, showing enmity to those He shows enmity towards, ordering what He orders and prohibiting what He prohibits. [Shaykhul-Islaam Ibn Taymiyyah]

“Naturally, the heart is ready to accept guidance, but because of vain desires and wishes it might reject such guidance. In this way, the heart remains a field of struggle between angels and devils until it chooses to side with either. Then, the chosen party settles in the heart, with the heart still having to resist the other party.” Imam ibn Qudaamah al-Maqdisee

‎”Glad tidings to the one who leaves the dunya before it leaves him, prepares for his grave before he enters it, and pleases his lord before he meets Him.”
(Yahya bin Muadh)

The Prophet (sallallahu alayhi wa sallam) said, “Pardon others, and you will be pardoned.” (Musannaf of Abdur-Razzaaq, and graded Saheeh by Al-Albaanee in Saheeh ul-Jaami’, Vol. 1, 981, and As-Saheehah, 1456.)

Abdullah Ibn ‘Umar saw a Yemeni man performing Tawâf while carrying his mother on his back. This man said to Abdullah Ibn ‘Umar, “I am like a tame camel for her! I have carried her more than she carried me. Do you think I have paid her back, O Ibn ‘Umar?” Abdullah Ibn ‘Umar replied, “No, not even one contraction!!” (Al-Adab al-Mufrad Bukhârî 1/62)

The Messenger of Allaah (peace and blessings of Allaah be upon him) said:
“That I walk with my Muslim brother in [fulfilling his] need is dearer to me than being in i`tikaf in the masjid for a month.” [Ibn Abi Dunya, classed as Hasan by al-Albani]

Ad-Dhahabi writes in the biography of Sufyan At-Thawri: “A man said to him: “Advice me”. He said: “Work for this life for as long as you need to reside here. Work for the Hereafter for as long as you need to dwell there ["Manaqib Sufyan Al-Thawri", 50].

Yunus bin Abdullah said: “What is the matter with me? When I lose a chicken I feel concerned, but when I miss the prayer (in congregation), it does not grieve me at all?!”
["Hilyat al Awliyaa", 3/19].

Ibn Al-Qayyim said: “Allaah sometimes gives the earth permission to breathe, which is when major earthquakes happen; this makes people feel scared, so they repent, give up sins, pray to Allaah and feel regret [for their sins]. When there had been an earthquake, some of the Salaf said: your Lord is warning you. When Madeenah was struck by an earthquake, ‘Umar ibn al-Khattaab (may Allaah be pleased with you) addressed the people and said: if there is another earthquake, I will not stay here with you.”["Miftah Dar al-Sa'ada", 1/221].

” What is this world but a dream that a sleeper sees his delights in it for a few moments, and then wakes up to face reality ” Hasan Al Basri (ra)

Shaykh Muqbil Ibn Hadi Al-Wadi’ee said; “So let my Enemies say what they will for my Sins are many, and perhaps because of their backbiting and slander My sins will be lightened and instead fall upon their shoulders “

Sa’d b. Abî Waqqâs said: A believer might fall into any [bad] character, except deception and lying. Ibn Abî Shaybah, Kitâb Al-Îmân (Al-Albânî’s edition) no.81

Nasr ibn Mahmood al Balkhee said; Ahmad ibn Harb stated:“I worshiped Allaah for fifty years, I wasn’t able to find the sweetness of worship until I forsook three things: 1. I forsook seeking the acceptance of people, so I was able to speak the truth. 2. I forsook the companionship of the sinner, so I was able to accompany the righteous. 3. I forsook the sweetness of the life of this world, so I was able to find the sweetness of the afterlife. Adh Dhahaabee fee Siyar ‘Alaam an Nubalaa

Muhammad ibn Waasi` used to say, “If sins had an odour then nobody would be able to sit with me.”

Imaam ash-Shaafi`ee said: “O my soul! It is not, except a few days of patience;
As if the extent were but a few dreams. O my soul! Pass quickly on through this world; And leave it, for indeed life lies ahead of it.” Ibn Rajab, Fadl `Ilmus-Salaf, p.63

Ibn Taymiyyah said, “Verily, I constantly renew my Islam until this very day, as up to now, I do not consider myself to have ever been a good Muslim.” [Narrated by Ibn al-Qayyim in 'Madaarij as-Saalikin' ; 1/218]

Imam Ibn Al-Qayyim : The most precious reward during life is to busy yourself with most suitable and useful matters in their exact and suitable time.

Al-Fudayl ibn Iyyad (Rahimahullaah) said: “Man’s fear of Allaah is equal to his Knowledge of Him and his renunciation of worldly pleasures is equal to his desire in the Hereafter.”

Al-Bayhaqee relates from ‘Aaishah (ra) that the Prophet (saw) said: “There is no time in which the son of Aadam does not remember Allaah in it, except that it will be a source of regret for him on the Day of Judgement” authenticated by Shaykh al-Albaanee in Saheehul-Jaami’ (no.5720).

Mu’aadh ibn jabal (ra) relates that the Prophet (saw) said: “The people of Paradise will not have any regrets except for those moments in which they were not engaged in the dhikr (remembrance) of Allah.” Refer to Saheehul-Jaami’ (no.5446)

” Every gulp of air that goes out in a cause other than the cause of Allah (SWT) will turn to sorrow and regret on the Day of Judgment ” Ibn Qayyim Al Jawziyyah

It is reported from Al-Hasan Al-Basrî that he said: The life of this world is made up of three days: yesterday has gone with all that was done; tomorrow, you may never reach; but today is for you so do what you should do today. Al-Bayhaqî, Al-Zuhd Al-Kabîr p197.

Ibn Shubrumah: “I am amazed at the people who take care of themselves by eating food out of fear of dying, yet do not protect themselves from sins out of fear of the Fire”. Siyar A’laam an-Nubalaa. – Volume 6, Page 348

“This whole religion (Islam) revolves around knowing the truth and acting by it, and action must be accompanied by patience.” IbnTaymiyyah

“This world is but a moment, so make it a moment of obedience.” AshShaafi’ee

Abû Al-Dardâ` once wrote to Salmân Al-Fârsî:Come to the Holy Land. [Salmân] wrote back, “Verily, the land does not make anyone holy; it is the deeds of a man that make him pure.”

Ibn Hazm once stated a very precise golden. he said, “There are two things that if you do them you will attain the good of this world and the hereafter…[They are] that you bear what you dislike if it is beloved to Allah and you leave what you like if it is disliked by Allah.” [Quoted in al-Bilaali, p128-129]

Al-Fudayl b. ‘Ayyâd said: If you can be unknown, be so; it doesn’t matter if you are not known and it doesn’t matter if you are not praised. It doesn’t matter if you are blameworthy according to the people,what matters is if you are praiseworthy with Allâh the Mighty and Majestic. Al-Bayhaqî, Al-Zuhd Al-Kabîr

Shaykhul-Islaam Ibn Taymiyyah (d.728H) – rahimahullaah – said: When some people asked Imaam Ahmad bin Hanbal that they felt uneasy about criticizing people, he replied: “If I were to remain silent, how would the ignorant masses know the truth from falsehood?” (Majmoo’ul-Fataawaa (28/231-232)

Ka’b Al-Ahbâr – Allâh have mercy on him – said: “I would rather fornicate thrity-three times than consume a dirham of usury while Allâh knows that I knowingly consumed it as usury” Al-Mundhirî states in Al-Targhîb wa Al-Tarhîb

‘Alee ibn al-Hasan ibn Shaqeeq said: I heard ‘Abdullaah ibn al-Mubaarak say:
The first step towards (seeking) knowledge is the (sincerity of) intention, then it is listening, then it is understanding (this knowledge), then it is memorising (this knowledge), then it is acting (upon this knowledge), then it is spreading (this knowledge). Jaami’ Bayaan al-’Ilm wa Fadhlihi – Volume 1, Page 118

Wahb b. Munabbih said: “they (predecessors) would split their time into four hours; the first would be to beseech the Lord with actions (do lots of Ibaadah), the second would be holding oneself accountable (evaluate oneself), the third would be spending time with the community teaching, learning, and reminding them of Allah (benefit others), and a fourth hour that one spends fulfilling ones desires from that which is permissible and good to fulfill two purposes: to help fulfill the other three hours and to give the heart relaxation and rest.” [al-Musannaf 'Abd al-Razzaq 22/11].

It is reported that Abû Hurayrah used to say about the house in which the Qur’ân is recited: It becomes spacious for its inhabitants, the good of it becomes plentiful, the angels come to it and the devils leave …it. And the house in which the Qur’ân is not recited becomes cramped for its inhabitants, has little good in it, and the devils come to it.

It is reported that ‘Abdullâh b. Mas’ûd said: The house in which the Qur’ân is not recited is like a derelict house that has no one to maintain it. It is also reported that he said; Verily the emptiest of houses are those that are empty of the Book of Allâh. Ibn Abî Shaybah, Al-Musannaf articles30650, 30645, 30647

It is reported that Abû Bakr Al-Siddîq – Allâh be pleased with him – said, “One of the worst sins is a person taking his sin lightly.” Abû Bakr Al-Daynûrî, Al-Mujâlasah wa Jawâhir Al-‘Ilm article 2318

It is reported that ‘Alî b. Abî Tâlib said, “The servant [of Allâh] should not fear except his sins, and should not hope except in his Lord. The ignorant should not be ashamed to ask, and the knowledgeable shou…ld not be ashamed to say – if he does not know something – ‘Allâh knows best.’ Patience (al-sabr) to faith (Al-Îmân) is like the head to the rest of the body: if the head is cut off, the body will rot. And one who has no patience, has no faith.” Al-Baihaqî, Shu’ab Al-Îmân, Vol.12 p195.

It is reported that Khâlid b. Ma’dân said: There is not a person except he has four eyes: two in his head with which he sees the matters of this worldly life, and two in his heart with which he looks to the matter…s of the hereafter. So if Allâh wants good for his servant, He opens his heart’s eyes, and so he perceives what he has been promised in the unseen world. Thus he is saved from the unseen [punishment] through the unseen [reward for the obedient]. Al-Dhahabî, Siyar A’lâm Al-Nubalâ` 4: 543

Imam Ibn Al-Qayyim : If you are afraid of any creature, you will run away from it. When you are afraid of Allah, you will love Him and seek to be close to Him.

Ibnul Qayyim (rahimahullah) said : “From the signs that your heart is dead, is when the Munkar (what is hated by Allaah from sins and disobedience) is presented to your heart, that it does not heart your heart. A poet once said : “A wound cannot harm a person who is already dead.”

It is reported that ‘Abdullâh b. Mas’ûd – Allâh be pleased with him – said: If I had ten days left to live, and I knew I would die by the end of them, and I had enough time to get married, I would get married for fear of temptation (fitnah)
Sa’îd b. Mansûr, Al-Sunan article 493.

‘Umar ibn ‘Abdul-’Azeez said: “I have never lied since learning that lying adversely affects the liar.” Siyar A’laam an-Nubalaa. – Volume 5, Page 121

On the authority of Ibn ‘Umar (radhi-yallaahu ‘anhumaa) who said: I was with the Messenger of Allaah (sal-Allaahu `alayhe wa sallam) when a man from the Ansaar came up to the Messenger of Allaah and greeted him with the salaam and then said…: O Messenger of Allaah which of the believers are the best? He replied: Those who are best in character. Then he asked: Which of the believers are the most intelligent?He relpied: Those who remember death the most, and those who are best prepared for what comes after it. These are the intelligent ones. Declared hasan by Shaykh al-Albaanee in Silsilah al-Ahaadeeth as-Saheehah by virtue of all its different chains of narration.

One of the Salaf said, “Accompanying the good people gives rise to goodness in the heart.” (Min Akhlaaq Us Salaaf)

Ahmad Ibn Harb (rahima hullah) said, “There is nothing better for a Muslim’s heart than to mix with the good people and to watch their actions, while there is nothing more harmful to the heart than mixing with the sinners and watching their actions.” (Min Akhlaaq Us Salaaf)

“Whoever would like to know what his relationship with Allah is, let him look at what people promise him, and what Allah promises him, and see which of the two his heart is more assured of.” Shaqeeq al Balkhee in Hilyat al Awliyaah by al Asbahaanee: 3/375.

Abu adh-Dhiyal said: speaking about knowledge-related matters is from the best of actions, and it is of the same level as dhikr and recitation of the Quran if it is done to repel ignorance, attain the Pleasure of Allah, and discover the reality of its meanings.” [Jami’ Bayan al-’Ilm wa Fadlih’ (1/182)]

Ibn al-Jawzi said: “you should know that the greatest entryway by which Iblis (satan) enters upon the people is via ignorance. He can safely enter upon the ignorant person while he has to enter upon the knowledgeable like a thief. In fact, Iblis has decived many among the worshippers due to their lack of knowledge as most of them are preoccupied with acts of worship and cannot judge matters based on knowledge.” Talbees Iblees.

Ibn Al-Qayyim : The servant has a Lord that he will stand in front of and a house that he will live in, so he must seek the pleasure of Allah before meeting Him and he should furnish his house before moving into it.
Loosing time is harder than death, as loosing time keeps you away from Allah and the Hereafter, while dea…th keeps you away from worldly life and people.

It is reported that Imâm Al-Shâfi’î said: When I see a man from the Adherents of Hadîth, it is as if I have seen the Prophet – Allâh’s peace and blessings be upon him – alive.Al-Khatîb Al-Baghdâdî, Sharaf Ashâb Al-Hadîth article 85.

It is reported that ‘Awn b. ‘Abdillâh said: Those before you used to give to their worldly affairs what was left over from their pursuit of the hereafter. But today, you give to the matters of the hereafter the left-overs from your pursuit of worldly affairs. Abû Nu’aym, Hilyat Al-Awliyâ` 10:242.

Ali Ibn Hussain (Radiyallahu anhu) would become pale on making ablution. He would then be asked, “What comes over you while you make Wudhu’?” He would reply, “Do you realize whom I am going to stand in front of?”

Imaam Muhammad bin Seereen (rahimahullaah) said: “If you were to find out that your brother has done something bad, then you should look after an excuse for him, if you can’t find an excuse, you should say “He has an excuse.”" (Shu’b-ul-Imaan (6/323) by Imaam al-Bayhaqee)

Muhammad ibn Mubashshir al-Karmeenee said: ((Muhammad ibn Salaam al-Baykandee’s pen broke whilst in the gathering of a Shaykh, so he announced “a pen for a deenaar”, whereby pens began to fall upon him (from all directions).)) Siyar A’laam an-Nubalaa. – Volume 10, Page 629

Ibn Hazm (rahima-hullaah) said: “There is nothing more harmful to the branches of knowledge and its people than those who enter themselves into it and they are not from its people. They are ignorant and yet they think they have knowledge, they cause corruption whilst thinking they are correcting the affairs”. at Ta’aalam… wa Atharuhu ‘alal Fikr wal Kitaab pg 7

It is reported that Anas b. Mâlik said: If a woman passes in front of you, lower your eyes until she has passed by. (Ibn Abî Al-Dunyâ, Kitâb Al-Wara’ article 72.)

It is reported that Imâm Al-Awzâ’î said: At the time of Fajr, or a while before it, the Salaf would be as if birds were sitting on their heads: (still ) concentrating on themselves [and their worship], so much so …that even if one of their closest friends came to them after having been parted from them, they would not notice him. They would remain in this state until just before sunrise. Then, they would meet each other and sit in the circles. The first thing they would discuss is the matter of their afterlife and what would become of them in the hereafter. Then they would begin the circles of Quran and Fiqh study. Ibn ‘Asâkir, Târîkh Dimishq 35:184, 185.

It is reported that Al-Hasan Al-Basrî said: The intelligent person’s tongue is behind his heart: when he wants to speak, he first thinks. If [his words] will be in his favor, he says them, and if they will be against him, he does not speak. And the ignorant person’s heart is behind his tongue…: when he merely thinks of saying something, he says it, whether it is for or against him. Abû Bakr Al-Daynûrî, Al-Mujâlasah wa Jawâhir Al-’Ilm article 2049.

A fire once broke out in a house where ‘Alî b. Husayn was prostrate in prayer. He didn’t raise his head until the fire went out. When asked about this he said: The other Fire kept my mind busy. Al-Dhahabî in Siyar …A’lâm Al-Nubalâ’ under the biography of ‘Alî b. Husayn Zayn Al-‘Âbidîn. ‘Alî b. Husayn, known as Zayn Al-‘Âbidîn for his devout worship, was the great-grandson of the Prophet – Allah’s peace and blessings be upon him. He was the only surviving son of Husayn, son of ‘Ali b. Abî Tâlib – Allah be please with them.

It is reported that ‘Alî b. Husayn – Allâh have mercy on him – said, “Tawbah is only through action, and turning back from what has been done. Tawbah is not by mere speech.” Ibn Abî Al-Dunyâ, Al-Tawbah article 57.

Do You Want To Be Wise? The Prophet Muhammed (Salla Allahu Alyhe Wa Sallam) Said “There Is Not A Son Of Adam Except That He Has Wisdom In His Head That Is In The Hand Of An Angel. So If He Becomes Humble, It Is Said To The Angel ‘Raise His Wisdom And If He Becomes Arrogant It Is Said To The Angel Throw Away His Wisdom”…. (Saheeh al-Jaami as-Sagheer wa Ziyaadatuh)

The Prophet Muhammed (Salla Allahu Alyhe Wa Sallam) Said “Whoever Wishes To Know What Allaah Has Prepared For Him, Then He Should Look At What He Has Prepared For Allaah.” (Saheeh al-Jaami as-Sagheer wa Ziyaadatuh) It is reported on the authority of Al-Wakî’ b. Al-Jarrâh

We went out one Eid with Sufyân Al-Thawrî and he said, “The first thing we will do on this day of ours is to lower our gaze.” Ibn Abî Al-Dunyâ, Kitâb Al-Wara’ article 66.

It is reported that Hassân b. Abî Sinân – Allâh have mercy on him – went out one Eid and when he returned home his wife said, “How many beautiful women have you looked at today?” After she kept asking him, he said, “Woe to you! I have looked at nothing but my toe from when I went out to when I returned to you.” Ibn Abî …Al-Dunyâ, Kitâb Al-Wara’ article 68.

Shaykh al-Islam [Ibn Taymiyah] said: “We do not mean by Ahl al-Hadeeth only those who study it, write it down or narrate it, rather we mean anyone who takes care to memorize it, understand it and follow it, both inwardly and outwardly. The same may be said of “Ahl al-Qur’aan” (the people of the Qur’aan)

Ibn Taymiyyah said in Majmoo Fatawa: “The more the servant loves his master(Allah),The less he will love other objects and they will decrease in number.The less the servant loves his master(Allah),the more he will love other objects and they will increase in number.

Shaykh Ibn ‘Uthaymeen (rahimahullaah) said: “There is no comparison between one who has knowledge and one who does not, just as there is no comparison between the living and the dead, and one who hears and one who is deaf, and one who can see and one who is blind” (kitabul ilm)

Shaykh Muqbil rahamullah said: “Amongst the (people) are those who discard the sayings (of the salaf) completely and say: “They are men and we are men.” Yes this is correct; they are men just as we are men, but the difference between us and them is like the difference [in distance] between the heavens and Earth!” (Al Ajwibah As Sadeedah)

Imaam Muhammad bin Abee Sulaymaan (rahimahullaah) said: “I dreamed about my father and in the dream I said to him “Father, what has Allaah done to you?” He answered: “He has forgiven me.” I then said: “Because of what?” He then answered: “Because I allways used to write “Salla Allaahu ‘alayhi wa sallam” for the prophet …in every Hadeeth”
(Sharaf Ashhaab-il-Hadeeth, p. 60, by Imaam al-Khateeb al-Baghdaadee)

Imam ash-Shafii: When the foolish one speaks, do not reply to him, for better than a response (to him) is silence, and if you speak to him you have aided him, and if you left him (with no reply) in extreme sadness he dies. siyar nuabala ad Dhabi

ibn Rajab: “Some of the Salaf used to ask Allaah for everything while they were praying such as salt for the dough and grass for the sheep.” (al-Jami’, p. 276)

Maalik ibn Anas (radhi-yallaahu ‘anhu) said:((Whoever does not love knowledge, then there is no good in him; So there should not be any acquaintence between you and him, and nor any friendship)). al-Khateeb in al-Faqeeh wal-Mutafaqqih – Volume 1, Page 15;

“By Allaah, knowledge has not died, nor have the scholars, all praise is due to Allaah; The Committee of Major Scholars [remains], there is goodness and blessing in them and to Allaah belongs all praise, our brothers in ash Sham, and our brothers in Yemen. The world is full of senior students of knowledge who will fill… this void and all praise is due to Allaah, so the people of falsehood should not rejoice.”

There are plenty of remaining scholars and all praise is due to Allaah. The Messenger of Allaah – صلى الله عليه و سلم – passed away and his noble companions remained after him. Ahmad ibn Hanbal passed away and his companions remained after …him. Ibn Taymiyah passed away and his companions remained after him. Ibn `Abdul Wahaab passed away and his companions remained after him. The aforementioned scholars passed away and Inshaa-Allaah their students and brothers will remain [after them]. Sayin of Shaykh Rabee Ref:The Passing Away of the Scholars

Prophet (‘alayhi salaam): “When a woman leaves her home, the Shaytaan follows her with his sight. A woman is closest to her Lord’s face when she is in her home.” (at-Tawhid 1/40 by Ibn Khuzaymah. Saheeh acc. ibn Khuzaymah and Ibn Hibban)

‘Abdullaah bin al-Mubaarak: “The one who rejects one of the letters of the Qur’aan, has rejected all of it (I.e the entire Qur’aan). The one who says; “I don’t believe in these words.” has made himself guilty of Kufr (disbelief).” (‘Aqeedat-us-Salaf wa Ashaab-ul-Hadeeth p. 18)

“A person never ceases to be knowledgeable as long as he continues to study. But when he leaves seeking knowledge, and thinks he is sufficed with what he has learnt ; Then he is in the most ignorant situation he has ever been…”Sa’eed ibn Al-Jubayr (rahimahullaah) Source : Majmoo’ Sharh Muhaddhab 1/56

al-Awzaa’ee said:((Whoever stands the night in prayer, Allaah will make easy for him his standing on the Day of Judgment))Siyar A’laam an-Nubalaa. – Volume 7, Page 119

Ash-Shaafi’ee: “Four things strengthen the intellect: To avoid superfluous speech, to use Siwaak, to sit with righteous people and to sit with the scholars.” (al-Aadaab ash-Shar’iyyah (3/30))

‘Ataa. said:((‘Umar ibn ‘Abdul-‘Azeez used to gather the fuqahaa. every night and they would (all) remember death, the Day of Judgment and the Hereafter and then they would weep)). Siyar A’laam an-Nubalaa. – Volume 5, Page 138

Acquire knowledge because doing so is good. Seeking it is worship. Reviewing it is glorifying Allah. Researching it is jihad. Teaching it to the ignorant is charity. Serving the scholars is a way of drawing near to Allah because knowledge is the path of ascension to the stations of Paradise. It is a companion in isolat…ion and a comrade in distant lands. It speaks to you in solitude..

Ibn Mas’ood, radiallaahu ‘anhu, said: “True knowledge is not measured in relationship to how much you memorize and then narrate, but rather, true knowledge is an expression of piety [protecting oneself from what Allah prohibited and acting upon what He mandated].”Also, “Study and act upon what you learn.” [Related by Abu Na'eem]

az-Zuhri:”The one who seeks all knowledge at once will lose all knowledge at once. Rather take step by step by the days and the nights.” (Jami’ Bayan-il-’ilm 1/206)

Ibn Qayyim: “Obedience is light, disobedience is darkness, the bigger the darkness is, the more confused one is. At last one falls into innovations and misguidance without noticing it.” (ad-Da’, p.66)

Ibn-ul-Qayyim: “When I was in Makkah and couldn’t find a doctor, I instead read al-Faatihah over a glass of Zamzam-water several times. I thereafter drank it and noticed how I became all well.” (at-Tibb an-Nabawi, p.164)

Shaykh-ul-Islaam Ibn Taymiyyah: “When abu Bakr ibn abit-Tayyib was about to meet the Christian’s King in Constantinople, the Christians feared that he would not make Sujood (for the King), therefore, they made him walk through a little door (so that he bows down). He (rahimahullâh) understood what they wanted, thereupon… he walked in to the King with his ass before.” (al-Minhaj 2/56)

Adh-Dhahabee: “Az-Zuhri memorised the Qur’aan in 80 nights.” (at-Tadhkirah 1/137)

Al-Albaanee: “I don’t know of anyone who is more knowledgeable in Hadeeth than Ibn Hajar after him.” (SHN 325)

Imâm Zayn ud-Dîn bin Rajab al Hanbalî: “The Imaam used to read 200 verses in every Rak’ah, so that they at last started to lean on sticks because of the long standing.”(Lataaif-ul-Ma´aarif, p. 235)

Ibn Qudaamah al-Maqdisee: “The caller to prayer shall not read the Iqaamah before the Imaam has given him the permission. Bilaal used to ask the prophet (sallâ Allâhu ´alayhi wa sallam) for permission before he read the Iqaamah.” (al-Mughnee (2/73))

Al-Albaanee: “When the person has stopped saying the du3a (supplication) in Tashhahud (sitting after the second and fourth unit of prayer or third for maghrib) behind the Emaam, then he is to stop moving his finger (I.e. up and down as is done in Tashhahud). (Silsilat-ul-Hudaa wan-Noor, 51)

Al-Albaanee: “That the Jamaa’ah says “Aameen” before the Emaam is an error which exists everywhere, even in Makkah and Madeenah.” (Silsila al-Huda wan Noor 331)

al-Albaanee: “An unlearned who answers questions cant only say “Its allowed” or “Not”, rather he must mention the scholar who says it.” (SHN 333)

As-suyyuti (rahimahullaah) said: “When one provides Daleel (proof) from the Qur’aan, he should read it directly without seeking protection from Shaytaan first, this is how the Prophet, Sahaaba and the tabi’un did” (Al-hawi 1/297)

‎’Ubaydullâh bin Ja’far: “If a person speaks and he gets fond of his speech, then he should be quiet. And if he is quiet and becomes fond of his quietness, then he should speak.” (at-Tadhkirah 1/155)

Imam Ibn Rajab (rahimahullâh): “Eid is not for the one who wears new clothes. Eid is for the one whose obedience rises. Eid is not for the one with beautiful clothes and fine means of transport, Eid is for the one whose sins are forgiven.” [al-Lata´if, p. 371]

Imaam Muhammad bin Seereen (rahimahullaah) said: “If you were to find out that your brother has done something bad, then you should look after an excuse for him, if you can’t find an excuse, you should say “He has an excuse.”" (Shu’b-ul-Eemaan (6/323) by Imaam al-Bayhaqee)

Al-Hasan al-Basree: “The one who does not fear hypocrisy is a hypocrite.” (al-Jami’, p. 528)

Imâm Ahmad: “If a person delivers Salaam to you from someone, then it is recommended to answer: ‘Alayka wa ‘Alayhi salaam.’ (Aadaab ush-Sharee’ah 1/475)

Ibn Abi Haatim: “We where in Egypt for 7 months and under the days we sat with the scholars, and under the nights we wrote and studied. One day we bought a fish to eat it, just before we were about to cook it, a lecture had begun. For 3 days, we went between the scholars and the fish was about to become old, in the end …we eat it raw and said: “knowledge is not attained with a rested body.” (at-Tadhkirah 3/38)

Abd-ul-’Azeez Ibn Baaz (rahimahullaah) said: “I have not seen anyone under the surface of the sky with more knowledge of the Hadeeth in our current time than the likes of the great scholar, Muhammad Naasir-ud-Deen Al-Albaanee.” (Fatâwâ of shaykh al-Albânî, p.12)

The Prophet, alayhis-salam: “The best deed is to make your brother happy, pay his debt or give him bread to eat.” (Al-Asbahani 1/214 – good acc. al-Albaanee)

‘Umar (r.a.): “Remind yourselves often about the Fire (Hell), for certainly it’s heat is high and its bottom is deep and its weapon is iron.” (at-Takhweef min-an-Naar p. 61)

Fu’aad Ibn ‘Abdul-’azeez ash-Shulhoob: “No matter how careful you are, and no matter what you think to the contrary, an evil companion will have a negative impact on your character, and that is only one of the ways he will harm you.” (Ibid, as above)

Ibn Taymiyyah: “One should not read the Qur’aan loudly if the people are performing voluntary prayer so that they are distracted.” (Adab Shar’iyyah 2/455)

Luqman: “Dear son! Sit with the scholars. Allaah gives life to hearts with wisdom the same way he gives the dead earth life with rain.” (Jami’ Bayan-il-’ilm 1/211)

Nu’aym bin Hammad: “Ibn-ul-Mubarak was asked for how long one should seek knowledge. He answered: “Until death.” (Jami’ Bayan-il-’ilm 1/192)

Ash-Sha’bi: “We are not knowledgeable, the knowledgeable are those who act upon their knowledge.” (at-Tadhkirah 1/120)

The Messenger (Sallallaahu Álayhi Wasallam) said, “Whoever revives a Sunnah from my Sunnah and the people practise it, s/he will have the same reward of those who practise it without their reward diminishing…” [Sunan ibn Maajah (209)].

Al-Albanee: “The foundation of the intellect is in the Heart. However, this does not mean that it has no connection with the brain.” (SHN 229)

Abu-Darda’: “The health is the richness of the body.” (al-Jami’, p. 297)

Fu’aad Ibn ‘Abdul-’azeez ash-Shulhoob: “One of the ways of increasing love between brothers and of removing rancor from their hearts is for them to give gifts to one another.” (The book of manners, p.429)

The student of knowledge should not mix except with those who he can benefit or can benefit from. If he is offered friendship of one who will waste his time, will not benefit him, will not benefit from him & will not assist him in reaching his objective, he should politely end the relationship from the start before it …progresses to something deeper ‘Repelling something is easier than removing it’Source: Quote by sheikh Raslan taken from Manners of the knowledge seeker

Muhammad ibn sareen said: “I have never envied anyone over anything: if a person is going to be in the Fire, how could I envy him over some worldly matter when he is destined for the Fire?! And if he is going to Paradise, how could I be envious of a man of Paradise with whom Allâh tabâraka wa ta’âlâ is pleased?!” Musli…m said, “We have never heard anything better than this from the words of Ibn Sîrîn.”Abû Bakr Al-Daynûrî, Al-Mujâlasah wa Jawâhir Al-‘Ilm article 2931

Hamdun bin Ahmad (رحمه الله ) said: The speech of our pious predecessors is more beneficial than our speech because they spoke for the honor of Islam, for the salvation of the soul, & for the pleasure of Allah. However, we speak to honor ourselves, to seek out the world, & to please creation”Source: Gems & Jewels by Abdul-Malik Mujahid

Abdullah b. Mas’ûd said: The believer sees his sins as if he is sitting at the foot of a mountain fearing that it might fall on him, while the sinner (fâjir) sees his sins as a fly that lands on his nose, he just waves it away. Al-Bukhârî, Al-Sahîh, The Book of Supplications, Chapter on Taw…bah.

Ibn Hajr quotes in his commentary, Fath Al-Bârî:Ibn Abî Jumrah said, “The reason for this [fear] is that the heart of a believer is illuminated; so when he sees from himself something that goes against what he illuminates his heart with, i…t is very distressing to him. The wisdom behind giving the example of a mountain is that a person might find some way to escape from other dangers, but if a mountain falls on a person he does not survive. In short, the believer is dominated by fear (of Allah) due to the strength of îmân he has; he does not therefore feel falsely secure about being punished because of his sins. This is the way of the Muslim: he always fears and checks on himself, his good deeds are little to him and he fears even the small bad deeds he has done.”

Abu Al-’Âliyah reports that a man once asked ‘Ubay b. Ka’b – Allah be pleased with him – for advice. He said: Take the Book of Allah as your leader (imâm) and be pleased with it as a judge and ruler. It is what your Messenger left amongst yo…u. It will be an intercessor for you. It is to be obeyed. It is a witness never doubted. In it is a mention of you and those before you, and judgment for whatever happens amongst you. And in it is news about you and whatever will come after you.Al-Dhahabî in Siyar A’lâm Al-Nubalâ’, in the biography of ‘Ubay b. Ka’b

“The most hated speech to Allah is when a man says to another man, “Fear Allah!” and he replies “worry about your own self!” {Authenticated by Shaykh Albanee Silsilated Ahaadeth saheeh #2598}

‎”How beautiful Knowledge is, better than gold and money, better than beautiful women, better than worldly possessions, Allah willing we will seek Knowledge until we die.” [Muqbil bin Haadee al-Waad'iee]

Ali ibn Abu Talib (ra) said, “Among deeds, there are four that are most difficult to adorn oneself with: 1) Forgiveness when Angry; 2) Generosity in hard times; 3) Chastity when alone; And 4) Speaking the truth to the one that fears it”

Abd-Allah ibn Amr (ra) said: “whoever lives in the land of the non-Arabs & celebrates their New Year, their festivals & imitates them will be gathered with them on the day of Rusurrection”

Ibn Taymiyyah’s commentary: This implies that the one who joins in with them in these matters is a kaafir or that doing this is a major sin that will doom one to hell. Source: Iqtidaa al-siraat al mustaqeem by Taymiyyah p183

The Prophet (صلى الله عليه وسلم) said: “The nearest of you to me on the Day of Judgement will be the one who is best in character.” (Bukhari)

Ibn Al-Mubarak said, “Mukhlid Ibn al-Husayn once said to me, ‘We are more in need of acquiring adab than learning Hadith’.

Al-Imaam al-Hasan Al-Basree (رحمه الله ) said, “Whoever is looking for a role model should pattern the Companions. Among this nation they had the most pious hearts, the soundest knowledge, the least hypocrites among them, the best guidance & best situation. Allaah chose them to be Muhammad’s Companions & establish His …religion, so recognize their virtue & follow their footsteps. Verily they were upon clear guidance”‎[Collected by Ibn 'Abdil-Barr in Jaami'u Bayaanil-'Elmi wa Fadhlihi (no.1810) & Silsalah Saheehah of Imaam al-Albaanee(no.2648).]

Ibn Taymiyyah (rahamahullah) said: “Imitating them (the kufaar) in their festivals implies that one is pleased with their false beliefs and practices and gives them the hope that they may have the opportunity to humiliate & mislead the weak”Iqtidaa al-siraat al mustaqeem by Ibn Taymiyyah

Ibn-ul-Qayyim rahameehullah said: “To wish the Kaafir a happy holiday, is like congratulating him because he is worshiping the cross.” (ahkam ahl-idh-dhimmah 1/441)

“Whatever Allah has decreed for His believing slave is a blessing even if that is in the form of withholding; it is a favor even if that is in the form of a trial, and the calamity decreed by him is fair even if it is painful” Ibn Qayyim al-Jawziyyah {Madarij al-Salikeen, 4/215.}

Rasulullah (SAW) explained: If one of you were to be stabbed in the head with a piece of iron it would be better for him than if he were to touch a woman whom it is not permissible for him to touch.” (Reported by al-Tabaraani; see also Saheeh al-Jaami, 5045)

Sheikh Uthaymeen Rahimahullah mentions: “If backbiting of the layman ranks amongst the major sins, then backbiting of the scholar is much greater. This is because the effects of backbiting of the scholar does not rest at him only, rather it rests upon him and that which he possesses in knowledge of the Sharee’ah.”Kitaa…bul-’Ilm

Habib bin al-Jilaab said, I asked Abdullaah bin Mubaarak “What’s the best thing a human being can be gifted with?” He replied “A deep understanding” I said if not that? He replied “Good manners” I said if not that? He replied “A caring brother” I said if not that? He replied …”Long silence” I said if not that? He replied “An early death” [Siyaar Alaam Nubalaa]

Ibn Qayyum Al-Jawaziye (rhm) said: Every type of knowledge & Action which does not increase the strength of imaan (faith) & yaqeen (certainty) has been corrupted by Ar-Riya (showing-off) Al Fawaid

“The Righteous Salaf Were As Fearful Of Their Good Deeds Being Squandered, Or Not Being Accepted, As The Present Generation Is Certain That Their Neglect Would Be Forgiven.” Al-Hasan Al-Basree.

Ibn Rajab: “The winter is the believers spring, where he walks around in the garden of obedience. The days are short and cold so that one can fast easily and the nights are long so that one can sleep well and pray the night prayer as well.”
(Lata’if-ul-Ma’arif, p. 435)

Al Hassan al-Basree (rahimahullaah): “Few deeds done according to the Sunnah is better than many deeds done according to Bid’ah.” (Jami´ bayanil ´ilm 2/372)

al-Lajnah ad-Daa’imah: “To say “saddaqa Allaah-ul-´Adheem” After having read the Qur’aan is Bida’ (innovation).” ["al-Bid'u wal-Muhdathaat wa maa laa Asla lahu p. 571; Fataawaa al-Lajnah ad-Daaimah lil-Buhûth al-'Ilmiyyah wal-Iftaa. - Fatwaa # 3303"]

Ibn al-Majishoon said: “I heard Maalik say, ‘ Whoever introduces an innovation into Islam thinking that it is good is implying that Muhammad betrayed his mission, because Allah (SWT) says: “So, whatever was not part of the religion on that day, cannot be part of the religion today.’” Al-I’tisaam by Imam Ash-Shaatibi.

Abd ar-Rahman ibn Nasir as-Sa’di: “Laziness against the Salaah is a sign that the heart does not long after Allâh.” (Taysir ul Karim p. 211)

Sufyaan Ath-Thawri said: Safety is that you dont desire to be known.(As-Siyar: 7/257)

The Prophet (saw) has said: “Whoever guides [another] to a good deed will get a reward similar to the one who performs it.” [Saheeh Muslim]

Sheikh Al-Islam Ibn Taymiyyah (Rahimahullah) said: In this world, man finds remembrance of Allaah, praising Him and worshipping him, a delight that is incomparable to anything else. (Minhaj as-Sunnah, 5/389)

Sheikh Al-Islam Ibn Taymiyyah said: The objective of asceticism (Zuhd) is to leave all that harms the servants Hereafter and the objective of worship is to do all that will benefit his Hereafter. (Majmoo-ul-Fataawaa, 14/458)

ibn Hazam al-Andalusee Rahimahullah mentions: “When you compare yourself with others in matters of wealth, position, and health, you should look at people less favoured than yourself. When you compare yourself with others in matters of religion, knowledge and virtue, look at people who are better than yourself.” (al-Akhlaaq was-Siyar)

It is reported that before his death, Abû Mûsâ Al-Asharî Allah be please with him used to exert himself intensely in worship. It was said to him, If only you would slow down and go easy on yourself. He replied, When steeds are let loose and come close to the end of their course they finish by giving it all they have, and what remains of my life is less than that. (Siyar Alâm Al-Nubalâ)

BAKR IBN ABDULLAH AL MUZANI said: If you see someone older than you then respect him saying, He has beaten me to Islam and righteous action. If you see someone younger than you then respect him saying to yourself, I have beaten him in sins. If the people honour you then say, that is from the grace of Allah, but I do not deserve it. If they degrade you then say, this happened as a consequence of a previous sin. If you throw a pebble at your neighbours dog, then you have harmed him.

IMAAM ASH SHAFI’ said: Never do I argue with a man with a desire to hear him say what is wrong, or to expose him and win victory over him. Whenever I face an opponent in debate I silently pray – O Lord, help him so that truth may flow from his heart and on his tongue, and so that if truth is on my side, he may follow me; and if truth be on his side, I may follow him.

Ibn Qayyim said: “Man consists of the mind of an angel, the lust of an animal, and the fancy of Satan. One of them will prevail. If you could overcome your fancy and lust, you will be in a rank that is higher than an angel. And if your fancy and lust beat you, you will be in a rank that is less than a dog.” (al-Fawaa’id, p.121)

‘Abdullaah bin Al-Mu’taz said: “Knowledge without action is like a tree without fruit.” and he also said: “The knowledge of a hypocrite is in his speech, while the knowledge of a believer is in his actions.”

Umar ibn ‘Abdul ‘Azîz (rahimahullâh) was advised, “O ‘Umar, beware of being the ally of Allâh in open, while being His enemy in secret. If one’s nature in open and secret do not equate then he is a hypocrite, and the hypocrites occupy the lowest level in Hellfire.”

Sufyân ath-Thawrî (rahimahullâh) said, “We met a people who loved it when it was said to them, Fear Allâh the Most High. Today you find that people only become annoyed at this.”

Fudayl ibn ‘Iyâd (rahimahullâh) said, “Beggars are such good people! They carry our provision to the Afterlife without payment until they place it on the scale in front of Allâh the Most High.”

The example of knowledge that is not acted upon is like that of treasure that is not spent’

Abû Mâlik al-Ash`arî relates:I heard the Prophet (peace be upon him) say: There will be a group of my people who will make permissible for themselves adultery, pure silk, intoxicants and musical instruments.[Sahîh al-Bukhârî]

‘Abdullaah bin Al-Mu’taz said: “Knowledge without action is like a tree without fruit.” and he also said: “The knowledge of a hypocrite is in his speech, while the knowledge of a believer is in his actions.”

Wise Words from Imam Ghazali

2011-06-17T18:28:00.001+04:00

One of the greatest means to prevent Satan from overwhelming our hearts is to know the entrances he exploits to find a way into them. Some of them are:

1. Anger and lustfulness.

2. Jealousy and avarice.

3. Overeating — this strengthens the carnal appetites which are the weapons of Satan.

4. Love of ostentatious furniture, clothing and houses.

5. Seeking to impress people.

6. Haste and inadequate preparation for tasks.

7. The love of money.

8. Stinginess and fear of poverty.

9. A fanatical defense of one’s positions and opinions.

10. A bad opinion of other Muslims.

Istiqamat (Steadfastness)

2011-06-10T06:57:00.001+04:00

Mufti Abdur Rauf Sukkharvi (May Allah Taala preserve him) has related this wonderful story while mentioning the benefits of Istiqamat (steadfastness) in one of his lectures:

Sultan Shamsuddeen Altamash (R) was a very pious ruler of Indian sub continent. He was a Mureed of Khawaja Baqibillah (R).

Khawaja Baqibillah (R) had thousands of Mureeds, who would attend the Khanqah of Khawaja Sahib (R) for spiritual uplift. Once the Sultan (R) requested Khawaja Baqibillah (R),

I desire to waqf (make a charity as endowment) some villages for your Khanqah, so that the earnings of those may be spent to fulfill the Khanqah requirements. Because, thousands of people come here and spend time, arrangements need to be made for food and services of its attendants. I don’t know how all these arrangements are done; if some village-earnings are affixed for its expenses, providing all the services would become easy.

The friends of Allah do not rely on worldly matters; they directly rely on the Zaat of Allah Taala. And Allah Taala somehow accomplishes their works. Sultan Shamsuddeen Altamash (R) stated a means to be arranged for the services of Khanqah and desired to manage its services. However, upon this request Khwaja Baqibillah (R) became displeased and annoyed. He said, How could you even think of such an arrangement? Why did such a thought pop up in your mind? I will also take an exchange from you for such deliberations.

In the meantime, the final hours of Khawaja Baqibillah (R) drew near. Regarding his Janazah Prayer, Khawaja Baqibillah (R) left back a special note to his Khadim . He added that this note should be announced prior his Janazah prayer in front of the gathering.

Khawaja Baqibillah (R) passed away. Thousands of Muslims, including a large number of his Mureeds gathered to perform the Janazah of this pious Shaykh. There were many Ulama and Talaba (students) present. Many must have had the desire to be the blessed one to lead the Janazah of Khawaja Baqibillah (R). Among such contemplations suddenly the Shaykh’s Khadim attracted all by announcing that the Shaykh has given me a message to reach it to you and it is regarding the person who will lead Shaykh’s Janazah today. Listening to this, the audience awaited eagerly, many expecting his name to be called as the lucky one. However, to great surprise the Khadim thereafter announced,

The Shaykh said that his Janazah prayer will be led by a person who possesses three qualities. The first among the qualities is, he should be such a person, who had never ever glanced evilly toward a woman; second quality, he had never ever missed the Tahajjud prayer, i.e Tahajjud never got Qadha in his entire life; and the third and final quality is, he had never missed the four Rakaat Sunnah of Asr throughout his life.

This message made the whole crowd spellbound. Who could be so steadfast in these practices in whole life! These are deeds, which often get breached! None of these is such that it could easily be carried out throughout the life. Would there be no one today to lead the Janazah of Shaykh Baqibillah (R) then! Wondered all.

However, after sometime it was the pious Sultan, Shamsuddeen Altamash (R), who moved forward to lead the Janazah of Khawaja Baqibillah (R) and proved to be the possessor of such great qualities!

This is an example of Istiqamat – steadfastness of good deed, steadfastness of fulfilling the commandments of Allah Taala. We, the Muslims should take lesson from it! May Allah Taala provide us the Tawfeeq (ability) to be steadfast on His Path.

Adorn Your Character

2011-05-28T10:48:00.001+04:00

Mawlana Rashid Ahmad Gangohi رحمة الله عليه, a great a scholar of the Indian subcontinent who died in 1905, wrote an article in which he listed the attributes and characteristics that are manifested in those who reach the rank of ihsaan. We should work towards these attributes which are:
1. To adopt humbleness and regard oneself as inferior.
2. To show kindness to creation and to tolerate inconvenience and hurt from the rest of creation.
3. To conduct oneself with mercy and compassion and to abandon anger and rage.
4. To be sympathetic and to give priority to the rights of Allah’s creation above one’s own.
5. To be generous.
6. To overlook the wrongs of others and to forgive and forget.
7. To always have a pleasant face.
8. Softness in one’s character.
9. To avoid affectation and to behave naturally (i.e. avoid pretence).
10. To spend moderately.
11. Reliance upon Allah سبحانه وتعالى
12. Contentment with little from Allah سبحانه وتعالى (i.e. few worldly possessions).
13. Piety and taqwa.
14. To avoid arguments and retaliation.
15. To abstain from envy and malice.
16. To fulfil one’s promises.
17. To exercise forbearance and patience.
18. To do things calmly.
19. To detach oneself from those who distract you from Allah سبحانه وتعالى
20. To show gratitude to Allah سبحانه وتعالى
21. To spend for the benefit of the creation.
22. To feel shame in front of Allah سبحانه وتعالى out of His respect and fear.

Tazkiya is all of good character and manners ( akhlaaq) and the one on the path of tazkiya should adorn his zaahir (outer self) and his baatin (inner self).

The Deep Advice of ‘Umar (ra)

2011-05-22T10:48:00.002+04:00

The deep advice of ‘Umar ibn al-Khattab (as narrated by Sa’id ibn al-Musayyib):

“There’s nothing more sufficient than when someone disobeys Allah in dealing with you, you do nothing but obey Allah in dealing with him. Place the affairs of your brother when they reach you upon the best of interpretations until there comes to you clarity which overcomes that. Do not think ill of a statement which comes from another Muslim if you can find a good interpretation for it. Whoever exposes himself to suspicion let him not blame those who then think badly of him, and whoever conceals his secrets, strength of choice will be in his hands.

Hold fast to truthful companions, live with them closely for they are a charm at times of ease and an aid at times of difficulty. Stick to the truth even if the truth kills you, and do not involve yourself with issues that don’t concern you. Do not ask about things which haven’t taken place for indeed, that which has already taken place is enough to preoccupy you from it! Do not seek help or take your affairs to someone who doesn’t wish to see you succeed, and do not befriend the sinful lest you learn from his sins and evil. Keep away from your enemy and be cautious of even your friend, except for the truthful and trusted friend. And no-one is trustworthy except him who fears Allah.

Humble yourself at the graves, lower yourself in obedience and stand firm against disobedience. And when it comes to your affairs, seek counsel only from those who truly fear Allah for indeed, Allah says,

إِنَّمَا يَخْشَى اللَّهَ مِنْ عِبَادِهِ الْعُلَمَاءُ
“…Indeed, it is only those who have knowledge among His Slaves, that truly fear Allah.” [al-Fatir:28]

- The advice of ‘Umar ibn al-Khattab as narrated by Sa’id ibn al-Musayyib
Rawdhat al-‘Uqala’ (pg. 77-78]

Six Advices for Performing Good Deed and Avoiding Sins

2011-05-08T13:59:00.001+04:00

1. Use one’s courage to say no to sin. No sin, you win. If one shows cowardice, Shaytaan shall sit on his head. If one were attacked by a knife-yielding rogue, ready to slit one’s throat, would one just sit back and let him do so? Would one not fight for his life? Just as one fears cancer, and one fears his life being taken by murderers, and one fears stones forming in his bladder, the fear of displeasing Allah should be even more, since this could lead to the destruction of one’s Imaan. To save one’s life, the first thing one does is to flee to safety. Similarly, one should flee whenever one’s Imaan is in danger! If a beautiful face approaches, change one’s course. Never look at women unveiled! Our elders have even warned against staring at the form of veiled women, for this too is not free from harm.

2. Regularly perform two rakaats of Salatul-Haajat (Salaah at the time of need). Thereafter, with enthusiasm and great hope in the mercy of Allah, together with the shedding of some tears, beg for His help and mercy. When one is diagnosed of cancer, the fervor with which he makes dua is well known. With that very same fervor, implore Allah to save you and your family from His anger and punishment and from those actions which invite His wrath. Say, “O Allah, it is Haraam for me to spend even a moment in Your displeasure! It is against the etiquettes of a slave to displease his master. O Allah, after receiving such bounties from You, how could I then ever utilize these favours in Your disobedience? If the opportunity to perform Salaatul-Haajat does not arise, make these duas after any fardh salaat.

3. Request duas from the selected servants of Allah.

4. After consulting with the friends of Allah and receiving some prescribed azkaar (forms of remembering Allah), complete it with punctuality. By taking Allah’s name, light is created within the heart. Thereafter, if ever this light were to be extinguished, one would naturally become perplexed and not rest until his light comes on again. Only those are disturbed by the darkness, which had previously enjoyed light. Thus, a course of Zikrullah is of vital importance.

5. Endeavour to come into the company of the friends of Allah, as much as possible. Just as how desi (natural) mangoes when tied together with langra (hybrid) mangoes, also becomes langra (hybrid), similarly, whosoever spends time in the company of the friends of Allah, there is great hope that he too shall one day, Insha Allah, become the friend of Allah.

6. Avoid all avenues which could result in sin, with the eyes, the heart and the body. Do not look at those places, nor allow those thoughts to enter one’s heart. Strive to keep the heart clean of all filthy thoughts. Move away from wherever there is a possibility of one being attracted to evil. Avoiding the avenues of evil must be done collectively, with the body, the eyes, and the heart. One may be seated far from the evil, but by merely looking at it, its effects shall fall upon the heart, no matter how far away it may be. Whether one physically enters the area of evil, or glances towards it from far, or merely takes enjoyment in its thoughts, in all three instances, its poison shall dampen his spirits and create cowardice within him. After taking poison, even the company of one’s Shaikh shall have little effect. This poison shall then draw one towards places more advanced in evil.

- Selections from The People of Allah and Their Independence of Hazratwala (DB)

Sage Advice by Imaam Sufyaan Ath-Thauree (rahimahullaah)

2011-05-08T11:53:00.001+04:00

Imaam Sufyaan (may Allaah have mercy on him) said:

Be truthful at all times and in all places. Stay away from lying and from deception, and do not sit alongside liars and deceivers, for all such deeds are sins.

My brother, be careful not to show off, either in speech or in deed, for showing off is Shirk itself (Shirk being to associate partners with Allaah in worship).

Do not be conceited, for even a good deed is not raised (to the heavens) if any conceitedness is involved in it.

Take your religion only from one who is sincerely and compassionately concerned about his own religious guidance. The example of a scholar who is not concerned about his own religious well-being is that of a sick doctor: If he cannot treat his own disease…then how can he treat the diseases of others…? Likewise, if one is not concerned about his own religious well-being, then how can he be concerned about the religious well-being of others?

My brother, your religion is nothing more than your flesh and blood (i.e., You should be concerned about your religious well-being, because if you aren’t, it is your flesh and blood that will pay the penalty through the punishment of Allaah). Cry out of concern for your soul and have mercy on it; if you do not have mercy on it, then mercy will not be shown to it.

Sit only in the company of one who advises you to desire little from this world and who encourages you to put your hopes in the Hereafter. Take care not to sit with worldly people who speak constantly about worldly affairs; such people will ruin your religious well-being and will corrupt your heart.

Remember death frequently, and just as frequently ask Allaah to forgive you for your past sins.

Ask Allaah to keep you safe (safe from evil, from dangerous diseases, from trials and tribulations, etc) for the remainder of your life.

My brother, develop a good character and noble manners.

Do not act contrary to the Jamaa’ah (the general body of Sunni Muslims), for goodness and safety are the consequences of being in harmony with the Jamaa’ah.

Someone who strives constantly for this world is like a person who builds one home and destroys another (because he builds prosperity for himself in this world, while he destroys all chances of becoming prosperous in the Hereafter).

Give sincere advice to every believer who asks you a question regarding his religion. And never hide good advice to someone who asks you about a matter that leads to the Good Pleasure of Allaah (subhaanahu wa ta’aala).

If you love your (Muslim) brother for the sake of Allaah, then give him generously from your self and your wealth.

Stay far away from arguments, quarrels, and disputes; otherwise, you will become a wrongdoer, a transgressor, and a deceiver.

Be patient at all times and in all places, for patience leads to righteousness, and righteousness leads to Paradise. Do not become angry and furious, for those two emotions lead to wickedness, and wickedness leads to the Hellfire.

Do not argue with a scholar, for that will lead to him loathing you. Being able to visit scholars (and learn from them) is a mercy, and cutting oneself off from them means that one is bringing down upon himself the wrath of Allaah (subhaanahu wa ta’aala). Verily, the scholars are the treasurers of the Prophets (‘alayhumus salaam) and are also their inheritors.

Turn away from worldly pleasures and things (to a certain degree), and, as a result, Allaah will enable you to see the faults and defects of this world. Be a man of Wara’ (one who forsakes all dubious and some lawful things because he fears that those things will lead to what is prohibited in Islaam), and (on the Day of Resurrection) Allaah will make your session of accountability easier for you.

Leave many of the things regarding which you are doubtful, and replace them with things regarding which you are not doubtful, and you will, as a result, remain safe: So by warding off doubt with certainty, you will remain safe in your religion.

Enjoin good and forbid evil — thus will you become loved by Allaah. Despise wicked-doers, and drive away devils (regardless of whether they are humans or jinn).

If you want to become strong (in faith)…then be exultant only a little and laugh only a little when you get something you want from this world. Concentrate on working for the Hereafter; if you do that, Allaah will be sufficient for you regarding your worldly concerns….

Ask Allaah for safety (in both your religious and worldly affairs). If you intend to something for your Hereafter – such as giving charity – then apply yourself to doing it quickly before the Shaytaan (the Devil) weakens your resolve and thus prevents you from doing it.

Do not be a heavy eater, whereby you work less than you eat, for that is disliked (in Islaam). Do not eat without an intention, and do not eat when you are not hungry. And do not fill your stomach constantly until you become a corpse, not having remembered Allaah while you were alive (but instead having been concerned with eating to your full and fulfilling your desires).

Decrease the frequency with which you fall into error, accept apologizes (from those who wronged you), and forgive the person who wronged you.

Be the type of person from whom people generally expect good things and from whose evil people feel safe.

Do not hate anyone who obeys Allaah, and be merciful both towards people in general and towards those with whom you are well-acquainted (or both to the general masses of Muslim and to people of high standing in society).

Do not sever the ties of the womb (i.e., do not cut off relations with family members and relatives), and join ties with those who have severed them from you. Pardon those who wronged you, and you will, as a result, become a companion of the Prophets and martyrs.

Do not be a frequent visitor of the marketplace, for the people there (mostly sellers, but some buyers also) are wolves in men’s clothing. Marketplaces are often frequented by devils – devils both of the human kind and of the jinn kind. When you enter the marketplace, it becomes obligatory upon you to enjoin good and forbid evil – but know that you will only see evil there. Stand to one side of the marketplace and call out: ‘I bear witness that none has the right to be worshipped but Allaah alone; He has no partner; the dominion of all that exists belongs to Him. He is deserving of all praise. It is He Who gives life, and it is He Who causes death. All goodness is in His hands, and He is upon all things capable. There is neither might nor power except with Allaah, the All-High, the All-Mighty. [ Check - 1 Million Virtues + 1 Million Sins Forgiven + 1 Million Grades Raised]

Do not enter into disputes with worldly people over their worldly things, and, as a result, Allaah will love you, and the people of earth will love you.

And be humble….When you are healthy, do good deeds, and you will be granted safety and health (physically and spiritually) from above.

Be a forgiving person, and you will get the things you want. Be a merciful person, and all things will be merciful towards you.

My brother, do not allow your days, nights, and hours to be wasted on falsehood. Spend from your self for yourself – for the Day of Thirst (the Day of Resurrection). My brother, your thirst will not be quenched on the Day of Resurrection unless the Most Merciful is pleased with you, and you will not achieve His Good pleasure unless you are obedient to Him. Perform many voluntary good deeds, for they have the effect of bringing you closer to Allaah.

Be generous, and your faults will be covered, and Allaah will make easier for you your session of accountability (on the Day of Resurrection) as well as the horrors (that will take place on that day).

Perform many good deeds, and Allaah will make you feel happy and at ease in your grave. Stay away from all prohibited deeds, and thus will you taste the sweetness of faith (Eemaan). Sit in the company of righteous and pious people, and Allaah will make well for you the affairs of your religion. And in the affairs of your religion, consult those who fear Allaah. Hasten to perform good deeds, and Allaah will protect you from disobeying Him.

Remember Allaah frequently, and, as a result, Allaah will make you less desirous of this world (and its pleasures and possessions). Remember death, and, as a result, Allaah will make your worldly affairs easier for you. Yearn for Paradise, and, as a result, Allaah will help you obey Him. Be frightened by the Hellfire, and, as a result, Allaah will make it easier for you to endure the hardships of this life.”

Transcribed from: The Biography of Sufyaan Ath-Thauree, p176-181

Never Lose Hope!

2011-05-01T14:11:00.003+04:00

Source: Solutions to Spiritual Maladies for the Lovers of Allah(SWT)

Polishing The Rusty Heart, By Ibn Al-Qayyim

2011-04-24T13:50:00.001+04:00

Ibn al-Qayyim – rahimahullaah- said:

“There is no doubt that the heart becomes covered with rust, just as metal dishes – silver, and their like – become rusty. So the rust of the heart is polished with dhikr, for dhikr polishes the heart until it becomes like a shiny mirror.

However, when dhikr is abandoned, the rust returns; and when it commences then the heart again begins to be cleansed. Thus the heart becoming rusty is due to two matters: (1) sins and (2) neglecting remembrance of Allaah. Likewise, it is cleansed and polished by two things : (1) istighfaar and (2) dhikr.”

[Al-Waabilus-Sayyib, p.80]

Purifying ones heart is a constant and ongoing process that only stops when one enters the grave. Ibn Taymiyyah said:

“Verily, I constantly renew my Islam until this very day, as up to now, I do not consider myself to have ever been a good Muslim.”

[Narrated by Ibn al-Qayyim in 'Madaarij as-Saalikin' ; 1/218]

So turn to Allaah constantly. Ibn Al-Qayyim mentions:

“Verily the life of man is in the life of his heart and his soul.And there is no life in the heart except by knowing its creator,having love for Him,worshipping Him solely,turning to Him in times of need, and seeking tranquility with His remembrance.”

The Reason Behind The Tears Of Sufyaan Ath-Thawree

2011-04-18T22:20:00.002+04:00

Sufyaan ath-Thawree used to spend the nights and the days crying and the people used to ask him: ”Why do you cry, is it due to the fear of Allaah?“

He said, “No.”

They said, “Is it due to the fear of the Hellfire?“

He said, “No. It is not the fear of Hellfire that makes me cry, what makes me cry is that I have been worshipping Allaah all these years and doing scholarly teaching, and I am not certain that my intentions are purely for Allaah.”

Maulana Ashraf Ali Thanvi and Secular Education

2011-04-12T06:56:00.001+04:00

During these times some people are proclaimed as pious and learned. However, they divert their children into the pursuit of secular education. I am sure that such people regret even the fact that they are 'Aalim'. They must be wondering: 'Why did we acquire this (Deeni) knowledge? Why did we not acquire English education?' Indeed, this condition is highly dangerous, for they are denigrating and despising the Knowledge of the Deen in their hearts. May Allah Ta'ala have mercy on them and may He guide them.

For Allah's sake only

2011-04-08T07:48:00.002+04:00

Verily, We have sent down the Book to you (O Muhammad SAW) in truth: So worship Allâh (Alone) by doing religious deeds sincerely for Allâh's sake only.
[Surah az-Zumar (39):2.

Imam Sufyaan at-Thawri once wrote in a letter to one of his Brothers:

"....Beware of doing that which will spoil your deeds, and know that it is showing off that spoils a person's deeds; and if it is not showing off then it is conceitedness- for you to imagine that you are better than one of your Muslim brothers, when in reality he performs more good deeds than you do; or perhaps he stays further away from that which Allah has prohibited than you do; or perhaps he performs his deeds with purer intention that you do. And even if you are not conceited, beware of developing a love for praise. Be ever so careful not to come to love other people's praise of your good deeds, or the respect they feel for you and bestow upon you because of your good deeds. And beware of desiring that others should help you in your personal affairs just because they have become impressed by your good deeds. You surely claim (as does everyone else), after all, that you are doing good deeds only for the sake of Allah, well, then turn that claim into reality...."

Source: Biography of Imam Sufyaan ath-Thawri by Salaahud-Deen ibn Ali ibn Abdul-Maujood

Secularization

2011-04-06T07:51:00.001+04:00

Secularization is the transformation of a society from close identification with religious values and institutions toward non-religious (or "irreligious") values and secular institutions. Secularization thesis refers to the belief that as societies "progress", particularly through modernization and rationalization, religion loses its authority in all aspects of social life and governance.^[1] The term secularization is also used in the context of the lifting of the monastic restrictions from a member of the clergy.^[2]

Secularization has many levels of meaning, both as a theory and a historical process. Social theorists such as Karl Marx, Sigmund Freud, Max Weber, and Émile Durkheim, postulated that the modernization of society would include a decline in levels of religiosity. Study of this process seeks to determine the manner in which, or extent to which religious creeds, practices and institutions are losing social significance. Some theorists argue that the secularization of modern civilization partly results from our inability to adapt broad ethical and spiritual needs of mankind to the increasingly fast advance of the physical sciences.^[3]

There are four matters

2011-03-27T22:31:00.001+04:00

The servant is not afflicted with a punishment greater in severity than the hardening of the heart and its being distant from Allaah. The Fire was created to melt the hardened heart, this heart which is the most distant of hearts from Allaah. If the heart becomes hardened the eye becomes dry [and finds no joy or tranquillity].

There are four matters, when the limits are transgressed with regards to them, which harden the heart: food, sleep, speech and sexual intercourse. A body afflicted by disease does not derive nourishment from food and water and similarly a diseased heart does not benefit from admonishment or exhortation.

Whosoever desires to purify his heart then let him give preference to Allaah over his base desires.

The heart that clings to its base desires is veiled from Allaah in accordance to the strength of its attachment to them. The hearts are the vessels of Allaah upon His earth, hence the most beloved of them to Him are those that are most tender, pure and resistant to deviation.

[A reference to the hadeeth, "Truly, Allaah has vessels from amongst the people of the earth, and the vessels of your Lord are the hearts of his righteous slaves, and the most beloved of them to Him are the softest and most tender ones" and it is hasan. Refer to as-Saheehah (no. 1691)]

The transgressors preoccupied their hearts with the pursuit of this world. If only they had preoccupied them with Allaah and seeking the Hereafter then they would have instead reflected upon the meaning of His Words and His Signs that are witnessed in creation. Their hearts would have returned to their owners (in whose chests they reside) bestowing upon them marvellous wisdom and pearls of benefit.

When the heart is nourished with dhikr, its thirst quenched with contemplation and cleansed from corruption, it shall witness remarkable and wondrous matters and be inspired with wisdom.

Not every individual who is endowed with knowledge and wisdom and dons its robe is from among its people. Rather the People of Knowledge and Wisdom are those who have infused life into their hearts by slaughtering their desires. As for the one who has destroyed his heart and given precedence to his desires then knowledge and wisdom are deprived from his tongue.

The destruction of the heart occurs through possessing a sense of security and negligence. The heart is fortified through fear of Allaah and dhikr. If the heart renounces the pleasures of this world then it will be directed towards pursuing the bliss of the Hereafter and it will be amongst those who call to it. Should the heart become content with the pleasures of this world the bliss of the Hereafter ceases to be pursued.

Yearning for Allaah and meeting Him is like a gentle breeze blowing upon the heart, blowing away the blazing desire for this world. Whosoever causes his heart to settle with his Lord shall find himself in a calm and tranquil condition and whosoever sends it amongst the people shall be disturbed and excessively perturbed. This is because the love of Allaah can never enter the heart which contains love of this world until the camel passes through they eye of a needle.

Therefore the most beloved servant to Allaah is the one who He places in His servitude, who He selects for His Love, who He causes to purify his worship for Him, who dedicates his life to Him, his tongue to His dhikr and his limbs to His service.

The heart becomes sick as the body becomes sick and its cure lies in repentance and seeking protection from evil.

It becomes rusty as a mirror becomes rusty and it is polished through dhikr.

It becomes naked as the body becomes naked and its adornment comes about through taqwaa.

It becomes hungry and thirsty as the body becomes hungry and thirsty and its hunger and thirst is satiated through knowledge, love, reliance, repentance and servitude to Allaah.

Al-Fawaa`id [pp. 111-112] of ibn Qayyim al-Jawziyyah, may Allaah have mercy upon him.

Hold Onto the Sunnah with Dear Life

2011-03-19T22:28:00.002+04:00

That which seperates the people of truth and the people of falsehood is the Sunnah of the Messenger of Allaah (sallallaahu ‘alayhi wa sallam).

Al Haakim said: I heard ar-Rabee’ [saying]: I heard ash-Shaafi’ee, and indeed he was narrating a hadeeth. So a man said to him: Will you implement this O’ Abaa Abdullaah? So he said: If I narrate an authentic hadeeth from the Messenger of Allaah (sallallaahu ‘alayhi wasallam) and I don’t implement it, then you can testify that my intellect has left!

[Reported by Ibn Abee Haatim in Aadaabush Shaafi'ee Wa Munaaqibuhu (p. 93), and by Imaam adh-Dhahabee in Mukhtasir Al Uloow' (no. 197) It's chain of narration is authentic. It was authenticated by Shaykh al-Albaanee in Sifatus Salaah (fifth edition) (p. 33)]

A man came to Imaam Maalik Ibn Anas (radiyallaahu ‘anhu) and said: From where should I put on the ihraam? So he said: From the place where the Messenger of Allaah (sallallaahu ‘alayhi wa sallam) stopped and put on ihraam. So the man said: So what if I put on ihraam from farther than that? So Maalik said: I do not advise that. So he said: What do you dislike about that? He said: I dislike the Fitnah upon you. He said: And what is the Fitnah in increasing the good?! So he said: Verily, Allaah the Exalted says,

“So let those who oppose his (sallallaahu ‘alayhi wasallam) command beware that a Fitnah may strike them, or a painful punishment.” And which Fitnah is greater than you specifying an action with virtue which was not specified by the Messenger of Allaah (sallallaahu ‘alayhi wasallam)?

[Related Abu Shaamah in his book Baa'ith 'alaa Inkaarul Bid'ah Wal Hawaadith (p. 14). Quoted by Abee Bakr Al Khallaal]

The Wisdom of Ibn Al-Qayyim

2011-03-17T20:46:00.003+04:00

bn Qayyim al-Jawziyyah (real name: Muhammad ibn Abu Bakr) was a famous Sunni Islamic jurist, commentator on the Quran, astronomer, chemist, philosopher, psychologist, scientist and theologian. His scholarship was focused on the sciences of Hadith (tradition of the Prophet peace be upon him) and Fiqh ( Islamic jurisprudence). But because of his extensive work pertaining to human behavior and ethics, he is commonly referred to as “the scholar of the heart.”

Teachers

At the age of 21, he joined the study circle of the Muslim scholar Sheikh ul-Islam Ibn Taymiyah, 661H – 728H (1263–1328). This most notable of his teachers kept him in his company for sixteen years as his closest student and disciple. Ibn al-Qayyim was fervent in his devotion to his teacher; defended his religious opinions and approaches; compiled and edited most of his works and taught the same, and later became his successor.

Ibn-al Qayyim devoted long hours to nightly prayers, and was in a constant state of Allah’s remembrance (dhikr), as he was known for his extended prostrations. He believed that “The heart is fortified through fear of Allaah and dhikr” and stated:

“When the heart is nourished with dhikr, its thirst quenched with contemplation and cleansed from corruption, it shall witness remarkable and wondrous matters and be inspired with wisdom.” (The Hardness of The Heart)

The Islamic scholar, Ibn Kathïr, who later on came to be known as the most renowned Muslim scholar and compiler of the most comprehensive Qur’anic commentaries ‘Tafsïr Ibn Kathïr’, was also a student of Ibn-al Qayyim. Ibn Kathir stated that Ibn Qayyim :

“..was constant in humbly entreating and calling upon his Lord. He recited well and I do not know of anyone in the world in this time, who is a greater worshipper than he is. His Salah used to be very lengthy, with prolonged Ruku’ (bowing) and prostrations. His colleagues would criticize him for this, yet he never retorted back, nor did he abandon this practice. May Allah bestow His Mercy upon him.”

Ibn Qayyim was particularly known and commended for his commentaries. Ibn Rajab spoke of his teacher, noting :

“He was an accomplished scholar of Islamic science, and no one could rival him in his deep understanding of the Qur’an and prophetic sayings, and his interpretations were unique in accuracy.”

Other Major Works

Ibn al-Qayyim al-Jawziyya’s contributions to the Islamic library are extensive. He compiled a large number of studies besides his own books, including:

1- Tahthïb Sunan Abi Dãwoud (Emendation of Sunan Abi Dãwoud)

2- Al-Kalãm al-Tayyib wa-al-‘Amal al-Sãlih (The Essence of Good Words and Deeds)

3- Commentaries on the book of Shaikh ‘Abdullãh al-Ansãri: Manãzil-u Sã’ireen (Stations of the Seekers), which is considered the epitome of knowledge of sufi books; besides other manuscripts copied with his own handwriting, and which are preserved in the Central Library in Damascus, Syria.

4- Zad al-Ma’ad (Provision of the Hereafter) – Click here to get this book

5- Al-Waabil Sayyib minal kalim tayyib – a commentary on hadith about Prophet Yahya ibn Zakariyya.

6- I’laam ul Muwaqqi’een ‘an Rabb il ‘Aalamee

7- Tafsir Mu’awwadhatain (Tafsir of Surah Falaq and Nas)

8- Al Faw?’id

9- Ad-D?’i wa Daw? also known as Al Jaw?bul k?fi liman sa’ala ‘an Daw?’i Shaafi

10- Haadi Arwah ila biladil Afrah

11- Uddat as-Sabirin wa Dhakhiratu ash-Shakirin

12- Ighadatu lahfan fi masayid shaytan

13- Rawdhatul Muhibb?n

14- Ahk?m ahl al-dhimma”

15- Tuhfatul Mawdud bi Ahkam al-Mawlud

16- Miftah Dar As-Sa’adah Click here to get this book

17- Jala al-afham fi fadhl salati ala khayral anam

18- Al-Manar al-Munif

19- Al-Tibb al-Nabawiya – a book on Prophetic Medicine (available in English as “The Prophetic Medicine” , printed by Dar al-Fikr in Beirut (Lebanon), or as “Healing with the Medicine of the Prophet (sal allahu `alayhi wa salim)” , printed by Darussalam Publications. Click here to get this book

20- Al-Furusiyya

He departed from the world about which he had said:

“Yearning for Allaah and meeting Him is like a gentle breeze blowing upon the heart, blowing away the blazing desire for this world.” (The Hardness of The Heart)

Ibn Al-Qayyim Sayings

Some of his Sayings included the following:

“The highest rank of intention in seeking knowledge is seeking knowledge of the Qur’an and Sunnah and knowledge of the laws of Allah. The meanest intentions are those seeking the answers to hypothetical questions, that is neither divine nor real, or those who are hesitant and follow the words of others and do not have any intention to know what is right. It is rare if any of those obtain benefit from gaining knowledge” [al-Fawwaid]

“Whenever Allah, the Exalted prevents His believing servant from something during this worldly life, He will bestow upon him something which is better and more useful to him. It should be noted that this is only granted to the believers.” [al-Fawwaid]

“The Prophet (peace be upon him) established a relationship between the fear of Allah and good character, because fearing Allah improves the relation between the servant and Allah, and good character improves the relation between a person and others. Therefore, fearing Allah makes it possible for Allah to love him, and good manners makes it possible for people to love that person.” [al-Fawwaid]

“Be satisfied with whatever Allah grants you from this worldly life. Walking thereon is like walking in a land that is filled with beasts, and water that teams with crocodiles. That which causes delight, turns to be the source of grief. Pain is found in the midst of pleasures, and delights are derived from its sorrows. As a bird sees the wheat, so does one’s insight perceive polytheism, while vain desires render its holder blind.” [al-Fawwaid]

“Whosoever causes his heart to settle with his Lord shall find himself in a calm and tranquil condition and whosoever sends it amongst the people shall be disturbed and excessively perturbed.” (The Hardness of The Heart)

LINK WITH A SAINT

2011-03-16T21:50:00.002+04:00

From Tarbiyatus Saalikeen

Once in the presence of an Ãlim Shaykh Ashraf Ali Thãnwi (R) said; “It is necessary for every person to establish a link with a saint.” The Ãlim asked, “Why is it necessary?” Shaykh Ashraf Ali Thãnwi (R) replied, “It is actually Fardhul Ain, because in Suratul Fãtiha the verse, ’The path upon whom You have bestowed Your favours.’ Is in fact the alternative or substitute to the preceding verse, which is, ’Show us the straight path.”

It is only by following the straight path that we Qualify to receive the favours of Allah, and receiving Allah’s favours is the object. This object can only be achieved if we place our hands in the hands of one upon whom Allah has already bestowed His favours, and these are the saints.

Doctor Abdul Hay Arifi (R) once said, “There is only one way to meet Him (Allah), Seek the road from those who have already found Him.”

He once said,
“Only they will get Him who have a thirst,
Only they will find Him who seek Him.”

Shaykh Jalaluddeen Rumi (R) says, “Your spiritual state has become weak owing to constant sinning and leading a life of neglect. Your soul has become like a rabbit, when it faces your nafs (carnal self), which is like a lion, and a rabbit will never over power a lion. Your nafs is the lion and your soul is the rabbit on account of its spiritual weakness. Strengthen yourself spiritually through establishing a link with a saint.”

He further says, “Fly with the wings of a saint, not with the vulture like wings of the evil nafs. The nafs is like a vulture which consumes filth and carrion. It flies only towards the filth and carrion of material world and should you latch
yourself onto its wings, it will surely carry you there. Attach yourself to the wings of a saint, because saints are connected to the celestial world. They will fly you out of the love of this dead world and transport you to Allah. Their
wings are free of the evil effects of the vulture. They will carry you safely, not
allowing you to fall upon this temporary world. You will witness their blessings with your every eyes.”

CLOSENESS TO ALLAH

Shaykh Jalaluddeen Rumi (R) says, “I have become the Royal Falcon, i.e. I have attained the closeness of Allah. I am not a vulture that feeds on carrion. I have repented from that.” When a person reforms from the base and lowly qualities to noble and praiseworthy qualities, and he unshackles himself from this insignificant material world, then he becomes a saint.

Shaykh Rumi (R) says, “People addressed me as ’Molvi’, but when I joined the company of Shamsuddeen Tabrezi, people started calling me ’Moula e Rum’ (master of Rome) instead of Molvi Jalaluddeen.”

The Real Passenger

2011-03-12T04:33:00.002+04:00

Our whole life hangs by a thin thread and that thin thread is the spirit (ruh). It is amazing that we devote our entire attention to our body not our spirit. This body is a cage; the real spirit resides within this cage. The body is only a means of transport. It is a vehicle and the real passenger is the ruh. What we have done by giving the body preference over the ruh is very foolish indeed. It is like receiving an important visitor and instead of taking care of the visitor we leave him standing by the front door and instead begin washing his car or paying attention to it. We dump the visitor and instead pay attention to his mode of transport. In a similar way, this is what we do with our spirit. The real passenger, the ruh is completely neglected until it becomes malnourished, withers and dies whilst the body bloats.

Secularism is the new default position

2011-03-09T22:36:00.004+04:00

Secularism is the new default position - almost everywhere

Despite the incredibly lively dialogue that readers are having about "heaven" in the blog posting below, it is becoming common to say we live in an increasingly "secular" global society. But the word "secular" is fast becoming inadequate.

In North America and around the planet, profound cultural shifts are occurring in society and our inner lives, and we need a much richer vocabulary of secularism to understand them.

The growing numbers of "secular" citizens in the world are at the heart of a major new report by the Institute for the Study of Secularism in Society and Culture, based at Trinity College in Hartford, Conn.

This institute has taken a hard look at the different ways secularism is interpreted around the planet -- in Britain, France, Denmark, Israel, Iran, the U.S. and Canada.

Fittingly, British Columbia, gets a good dose of attention. The study repeats what many already know about B.C.; that it's arguably the most "secular" region in North America. That 36 per cent of British Columbians have "no religion," and another 21 per cen

t say they're affiliated with a religion, but virtually never attend.

But that doesn't mean religion is dead in B.C., or Canada. Far from it. Nationally, three out of 10 of Canadians (or 10 million people) regularly show up at religious institutions, and eight out of 10 still identify as Catholic, Anglican, Sikh or something else.

Instead of abandoning religion, the report by the Institut

e for the Study of Secularism accurately maintains Canadians are just becoming "disembedded" about religion. Canadians still take religion seriously, but many are nervous about entering places of worship, except for weddings and funerals.

In other words, secularism is the default position in Canada, especially B.C. Going to a church, synagogue or temple is now a counter-

cultural act.

Even though church attendance is higher in the U.S., a secular e

thos also remains strong there. Like Canadians, many Americans consider themselves secular- but-spiritual.

But enough about North America, about which we tend to obsess. The report by the Institute for the Study of Secularism is mind-expanding in the way it shows how other cultures have for more than a century dealt in vastly different ways with the expan sion of secularism:

FRANCE
Since 1905, the French have been rigorously committed to secularism -- determined to separate the once-all-powerful Catholic church from the state. Secularism, known as laicite, is "an essential component of French identity and exceptionalism," says the Institute. In other words, hardcore secularism is one of the things that makes French people think they're just as special as Americans think they are.

BRITAIN
Significantly more non-religious than Canada, Britain's divide is between old and young. Older people generally show loyalty to the state-established Anglican church. Even though young Britons are not at war with the church, as many are in France, they instead think "a modest dose of religion is good for people -- at least other people." My British relatives are an example. I have several Welsh relatives who are vicars, but their respectful children have next to no interest in church.

DENMARK
Eighty-three per cent of Danes are registered as members of the state-supported "folkekirke," specifically Lutheranism. But only five per cent actually attend. The Danish welfare state is governed by the values of "secularized Lutheranism." Danes live out a church-rooted ethic of hard work, egalitarianism and liberal tolerance, which have combined to make Denmark one of the most wealthy countries in the world.

ISRAEL
It surprises many outsiders, but 44 per cent of Israeli Jews are secular; utterly non-religious. That includes most of Israel's prime ministers. Secular Israelis are uneasy about the direct support the state gives to Orthodox Judaism. And Israel's secular Jews, according to the Institute, are far less hawkish on Palestianian issues than religious Israelis.

INDIA
The overwhelming majority of Indians are religious, following a variety of faiths. But the Indian government adopted a policy of neutral secularism and tolerance as far back as 1885. As with the U.S. Religious Right, that policy is being tested today by religious leaders who are fanning the flames of rivalry, especially regarding Muslims, to achieve political ends.

IRAN
Public opinion polls on secularism in Iran are unreliable, because few would dare admit they're not religious. However, intellectuals in Iran are struggling to figure out a way to remain faithful Muslims and patriots while adopting secular values such as pluralism.

Secularism and Islam

2011-03-07T10:40:00.002+04:00

Dr. Yusuf al-Qaradawi

From 'Al-Hulul al Mustawradah wa Kayfa Jaat `alaa Ummatina'
("How the Imported Solutions Disastrously Affected Our Ummah"), pp 113-4

Secularism may be accepted in a Christian society but it can never enjoy a general acceptance in an Islamic society. Christianity is devoid of a shari`ah or a comprehensive system of life to which its adherents should be committed. The New Testament itself divides life into two parts: one for God, or religion, the other for Caesar, or the state: "Render unto Caesar things which belong to Caesar, and render unto God things which belong to God" (Matthew 22:21). As such, a Christian could accept secularism without any qualms of conscience. Furthermore, Westerners, especially Christians, have good reasons to prefer a secular regime to a religious one. Their experience with "religious regimes" - as they knew them - meant the rule of the clergy, the despotic authority of the Church, and the resulting decrees of excommunication and the deeds of forgiveness, i.e. letters of indulgence.

For Muslim societies, the acceptance of secularism means something totally different; i.e. as Islam is a comprehensive system of worship (`ibadah) and legislation (Shari`ah), the acceptance of secularism means abandonment of Shari`ah, a denial of the divine guidance and a rejection of Allah’s injunctions; It is indeed a false claim that Shariah is not proper to the requirements of the present age. The acceptance of a legislation formulated by humans means a preference of the humans’ limited knowledge and experiences to the divine guidance: "Say! Do you know better than Allah?" (2:140).

For this reason, the call for secularism among Muslims is atheism and a rejection of Islam. Its acceptance as a basis for rule in place of Shari`ah is downright riddah. The silence of the masses in the Muslim world about this deviation has been a major transgression and a clear-cut instance of disobedience which have produces a sense of guilt, remorse, and inward resentment, all of which have generated discontent, insecurity, and hatred among committed Muslims because such deviation lacks legality. Secularism is compatible with the Western concept of God which maintains that after God had created the world, He left it to look after itself. In this sense, God’s relationship with the world is like that of a watchmaker with a watch: he makes it then leaves it to function without any need for him. This concept is inherited from Greek philosophy, especially that of Aristotle who argued that God neither controls nor knows anything about this world. This is a helpless God as described by Will Durant. There is no wonder that such a God leaves people to look after their own affairs. How can He legislate for them when He is ignorant of their affairs? This concept is totally different from that of Muslims. We Muslims believe that Allah (SWT) is the sole Creator and Sustainer of the Worlds. One Who "…takes account of every single thing) (72:28); that He is omnipotent and omniscient; that His mercy and bounties encompasses everyone and suffice for all. In that capacity, Allah (SWT) revealed His divine guidance to humanity, made certain things permissible and others prohibited, commanded people observe His injunctions and to judge according to them. If they do not do so, then they commit kufr, aggression, and transgression."

Righteous Examples for Muslim Women

2011-03-04T22:16:00.001+04:00

What makes a woman powerful? Is it her status, wealth, gorgeous looks, number of children or degrees? Is it her political or economic leadership reign over society? Or is it her piety and righteousness? People will always differ on this topic. But the fact remains that power connotes ability to inspire, ability to move, ability to remain on the tongues and in the minds of people even after one passes away. Power is legacy.

Alhamdulillah, we hear many stories of the Companions (radi Allahu anhum ajma’een) who left legacies through their good deeds, but we hardly hear stories of righteous women other than the few famous ones we know. So, this is dedicated to the sisters! Here are your examples!

1. Umm ad-Dardaa (radi Allahu anha): She gained knowledge from her husband, Abu ad-Dardaa, and Salman al-Farisi, Ka’b ibn ‘Aasim, A’ishah, and Abu Hurayrah (radi Allahu anhum ajma’een). She was known for her knowledge, good deeds and asceticism. Makhool said about her, “Umm ad-Dardaa was a faqeehah (a scholar of fiqh).” ‘Awn ibn Abdillah said about her, “We used to go to Umm ad-Dardaa, and we would remember Allah with her.” Yunus ibn Maysarah said, “The women used to worship with her, and when they would tire from standing, they would hold on to ropes!”

2. Asmaa bint Yazid ibn as-Sakn (radi Allahu anha): She was known as Umm ‘Aamir, she was from the Ansar and she was the cousin of Mu’adh ibn Jabal (radi Allahu anhu). She was of those who pledged allegiance to the Prophet alayhi salaatu wa salaam, and of those who fought in the ranks of the armies. She narrated many ahadith from the Prophet sal Allahu alayhi wa sallam. She killed 9 men in the battle of al-Yarmook.

3. The mother of Sufyan ath-Thawri (rahimahumaAllah): Wakee’ said that Umm Sufyan told him, “go and seek knowledge, and whenever you write 10 ahadith, analyze your self. If you see an improvement and growth within yourself, then continue (seeking knowledge), but if you do not, then do not make yourself prominent. (i.e., stay unknown).”

4. Daughter of Shaykh of Fiqh and Tafseer, Zain ad-Deen Ali ibn Ibrahim(rahimahumaAllah) : It was said that she memorized the book “Al-Jawahir” which is 30 volumes, a book that her father wrote.

5. Fatima bint ‘Abbas ibn Abi Fath (rahimahaAllah): Ibn Katheer said of her, “She is one of the greatest women scholars. She advised people to do good, and advised them against evil. She stood up against the innovators in a way that no man could. She would attend the circles of ibn Taymiyyah and he praised her and described her as someone characterized by virtue and knowledge. She put together most of the book ‘Al-Mughni’. Ibn Taymiyyah inclined greatly towards her because of the many questions she presented and the good manner she would ask them and how quick she was in understanding. Many women finished Qur’an with her, among them are my wife (Ibn Katheer’s wife) and the wife of Shaykh Jamal ad-Deen al-Mizzi.”

6. ‘Amrah bint Abdur-Rahman (rahimahaAllah): She was a person of the same age and a contemporary of A’ishah (radi Allahu ‘anha). She was a knowledgeable scholar, a faqeehah, and has many narrations in the books of Islam. Ibn Shihab narrated from Qasim ibn Muhammad that he said to him, “O young man, I see that you are eager to gain knowledge. Shall I tell you where you can find the vessel of knowledge? I responded: ‘yes!’ He then said, ‘Then go to ‘Amrah, for she was in the room of A’ishah (i.e., meaning she studied with her). He then said, so I went to her and found her to be an ocean that does not dry up.”

7. Zayb an-Nisaa al-Hindiyyah (rahimahaAllah): She was the daughter of the Shah Muhyid-Deen Aureng Zayb ‘Aalamgir. She was born in the year 1037 Hijri and she died in the year 1111 Hijri. She memorized the Book of Allah, and became a scholar of tafseer. She is the only woman who has a complete book of tafseer, “Zayb at-Tafaseer”. The scholars still recognize this work as a great work of tafseer. She also put together a collection of poetry.

Taken from “Mukhtasar ath-Thimar al-Basiqaat min Hadith as-Salihaat”,

Secularism

2011-03-02T22:28:00.001+04:00

The term "secularism" was first used by the British writer George Holyoake in 1851.

Holyoake invented the term "secularism" to describe his views of promoting a social order separate from religion, without actively dismissing or criticizing religious belief. In political terms, secularism is a movement towards the separation of religion and government. This can refer to reducing ties between a government and a state religion, replacing laws based on scripture (such as the Torah and Sharia law) with civil laws, and eliminating discrimination on the basis of religion. This is said to add to democracy by protecting the rights of religious minorities.

George Holyoake's 1896 publication English Secularism defines secularism as:

Secularism is a code of duty pertaining to this life, founded on considerations purely human, and intended mainly for those who find theology indefinite or inadequate, unreliable or unbelievable. Its essential principles are three: (1) The improvement of this life by material means. (2) That science is the available Providence of man. (3) That it is good to do good. Whether there be other good or not, the good of the present life is good, and it is good to seek that good.⁽Holyoake, George J. (1896). English Secularism. Chicago: The Open Court Publishing Company.)

Holyoake held that secularism and secular ethics should take no interest at all in religious questions (as they were irrelevant), and was thus to be distinguished from strong freethought and atheism.

^{http://en.wikipedia.org/wiki/Secularism}

Islam vs. Secularism

2011-02-26T22:27:00.001+04:00

Secularism is defined in the Webster dictionary as: "A system of doctrines and practices that rejects any form of religious faith and worship" or "The belief that religion and ecclesiastical affairs should not enter into the function of the state especially into public education."

There is no doubt that secularism contradicts Islam in every aspect. They are two different paths that never meet; choosing one means rejecting the other. Hence, whoever chooses Islam has to reject secularism. In the following, we go in the details of explaining why.

1- First, secularism makes lawful what Allah has made unlawful.

The Rule of Allah (Shari`ah) is compulsory and has basic laws and regulations that cannot be changed. Some of these laws are concerned with the acts of worship, the relations between men and women, etc.

What is the position with regard to these laws?

Secularism makes adultery lawful if the male and the female are consenting adults.

As for Riba (interest on money), it is the basis of all financial transactions in secular economies. On the contrary, Allah says (s.2 A. 278): "O you who believe, fear Allah and leave what comes from Riba if you are believers. If you do not do so, then wait for a war from Allah and His Messenger."

As for alcohol, all secular systems allow the consumption of alcohol and make selling it a lawful business.

2- Second, secularism is clear unbelief (Kufr).

Secularism is based on separating religion from all the affairs of this life and hence, it rules by law and regulations other than Allah's laws. Hence, secularism rejects Allah's rules with no exception and prefers regulations other than Allah's and His Messenger's. In fact, many secularists claim that Allah's laws might have been suitable for the time they were revealed but are now outdated.

As a result, most of the laws governing the daily affairs of life in the countries ruled by secular systems contradict Islam. Allah says (S.5 A.50): "Do they seek a judgment of Ignorance? But, who, for a people whose faith is assured, can give better judgment than Allah?"

Ibn Katheer said in the Tafseer of this verse that Allah is denouncing those who reject His ruling and accept other rulings that are not based on the Shari`ah of Allah. Whoever does so is indeed a non-believer. Indeed, belief in Allah can never go with the acceptance of other than His rulings in one's heart. Allah says (S.5 A.44): "If any do fail to judge by what Allah has revealed, they are non-believers."

From the above, the status of secularism and its relation to Islam are clear. But the ignorance about the Islamic truth is still dominating the Muslim's mind. Most secular systems repeat slogans like "no religion in politics and no politics in religion" or "religion is for Allah, and the state is for the people." Such sayings portray their view of Islam as a religion to be practiced in the mosque only, and that it should not be allowed to rule life outside the mosque. Furthermore, they try to deceive people with democratic slogans like "personal freedom" and "people governing people." That means that people come first and no place is made for the ruling of Allah.

This is why secularism is clear Kufr, this is why secular systems have no legality and authority and should be rejected by Muslims.

http://www.islaam.com/Article.aspx?id=116

22 Ways Allah is “Al-Lateef”

2011-02-24T22:08:00.001+04:00

Imam al-Qurtubi (rahimahullah) mentions 22 ways Allah is Al-Lateef (The Most Kind, Courteous and Subtle) and the meanings of Allah’s Lutf.

1- Ibn Abbass (radi Allahu anhuma) said the meaning of the ayah, “Allahu Lateefun bi ‘ebadihi”, Allah is Lateef to His servants, means that He is Kind towards them.

2- He is benevolent to them.

3- He does not cause the righteous or the sinners to die from starvation due to their sins out of His kindness.

4- He is gentle towards them.

5- He is watchful and aware of them.

6- He gracious towards them with regards to rizq/provision in two ways: a) He gives them provision from the tayyibaat (that which is good and halal). b) He does not send their provision all at once causing them to waste it.

7- He is courteous to His Awliyaa’ until they are conscious of Him, and His enemies do not perceive Him after they have rejected Him.

8- He is loving to His slaves who turn to Him, repent to Him and put their trust in Him after they have lost hope in the people. Thus He accepts it from them and they in return come closer to Him.

9- He has made the good qualities of His slaves apparant, and has hidden their faults for them.

10- He accepts little while spending generously.

11- He does not subtract from the provision of the sinners due to their sins in this dunya, and no one despairs of His mercy in the hereafter.

12- His justice is feared and His bounties are hoped for.

13- He spends graciously on His slaves more than they hoped for, “and He has made His blessings flow to you in exceeding measure” (Luqman:20)

14- He does not press the sinner, and He does not fail those who hope in Him.

15- He helps those who seek His assistance.

16- He does not refuse the one who asks Him.

17- He pardons those who err.

18- He is Merciful to the one who isn’t merciful to his own self. (i.e., the one who is hard on himself)

19- He has made the Straight Path as a guide.

20- He has sent down abundant rain from the sky.

21- He specified the most minute of details; such as the creation of the fetus in the mother’s womb and bring forth milk from the udders of animals between blood and filth.

22- He is is Al-Lateef, He eases the hardships of those in difficulty and He fixes those who are broken and defeated.

Islam vs. Secular

2011-02-22T22:02:00.001+04:00

Moral Values Or Secular Opinion What Does Islam Say?
MORAL values, such as honesty, trustworthiness, justice, and chastity, are originally innate values which Allah planted in the hearts of mankind; then He sent His messengers with a system of life in accord with this innate disposition to affirm it.
"So set your face toward the religion, as one by nature upright; the instinctive (religion) which Allah has created in mankind. There is no altering (the laws) of Allah's creation. That is the right religion but most people do not know."
[Surat Ar-Rum:30].
A believer adheres to these moral values because his nature, fortified by faith, induces him to do so, and because the religion he believes in commands him with them and promises him a reward for them in the Hereafter. Secularism, on the other hand, even in its less virulent form that satisfies itself with removing religion from political life, rejecting it and the innate values as a basis for legislation, undermines the two foundations for moral values in the hearts of mankind.

As for secularism in its extreme atheistic form, it completely demolishes these two foundations and replaces them with human whims, either the whims of a few rulers in dictatorial systems or the whims of the majority in democratic systems.
"Have you seen the one who has taken his own desire as his god? Would you then be a guardian over him?"
[Al-Furqan:43].

Since whims and desires are by their nature constantly changing, the values and behaviors based on them are also mutable. What is considered today to be a crime, punishable by law with the severest of penalties, and causes its practitioners to be deprived of certain rights granted to others, becomes permissible tomorrow, or even praiseworthy, and the one who objects to it becomes "politically incorrect."

This shift from one point of view to its opposite, as a result of society's estrangement from innate religious values, is a frequent occurrence. However ignorant a traditional society may be, it, or many of its members, will maintain some innate values; but the further a society penetrates into secularism, the fewer such individuals will become, and the more marginal their influence will be, until the society collectively rebels against those same innate religious values it used to uphold. There may be another reason for some traditional Jahili cultures to maintain innate religious values: they might appeal to their desires, or they represent their heritage and do not conflict with their desires.
"And when they are called to Allah and His Messenger to judge between them, Lo! a party of them refuse and turn away. But if the right is with them they come to Him willingly."
[Al-Nur: 48-49].
Their relationship with truth is similar to Satan's, as described by the Prophet (sallallahu alayhe wa sallam) to Abu Hurairah, whom Satan had advised to recite Ayat al-Kursi when going to bed: "He told you the truth, even though he is an inveterate liar."

Contemporary Western, secular societies are the clearest examples of the shifting, self-contradictory nature of jahili civilization. From one angle it views culture and the values it rests upon as a relative, variable phenomenon. However, from another angle it characterizes some values as human values, views their violation as shocking, and punishes their violators severely.

The sources of this problem are two fundamental principles which democratic secular societies rely upon. The first is majority rule as a standard for right and wrong in speech and behavior; the second is the principle of individual freedom. These two principles will necessarily conflict with each other if they are not subordinated to another principle that will judge between them. Secularism, by its very nature, rejects religion, and in its Western form it does not consider fitrah (innate values) a criterion for what is beneficial or harmful for humanity.

“Accompanying Beasts Would Be Better Than Accompanying The People!”

2011-02-20T11:14:00.001+04:00

Ibnul Qayyim rahimullah Said:

“When the glorious Qur’aan and the Sunnah are abandoned because it is thought to be insufficient and when human opinions analogy, discretion and the words of scholars are sought, peoples natures are corrupted, their hearts become dark, their understanding becomes distorted. All the previously mentioned matters had a great impact on their lives to the extent that the young and the old lived under these circumstances, thinking them to be allowed. Alternative conditions prevailed, in which innovated matters replaced Prophetic traditions, inclination replaced wisdom, vain desires replaced reason, going astray replaced guidance, the wrong replaced good, ignorance replaced knowledge, hypocrisy replaced devotion, the unlawful replaced the lawful, lying substituted truthfulness, flattery substituted advice, and injustice replaced justice, thus these reigned supreme, and their holders became privileged, despite the prevalence of their opposite in the past, where their holders were the privileged ones. if you see the superiority of such evils, and their slogans are set up where their armies are invading,

Surely the bottom of the earth would be much more desirable then its surface! And the peaks of mountains would be more preferable than the plains! And accompanying beasts would be better than accompanying the people!

Al Fawaa’id (Eng trans. pg. 74-75)

Definitions of secular on the Web

2011-02-13T08:18:00.002+04:00

Definitions of secular on the Web:

of or relating to the doctrine that rejects religion and religious considerations
worldly: characteristic of or devoted to the temporal world as opposed to the spiritual world; "worldly goods and advancement"; "temporal possessions of the church"
profane: not concerned with or devoted to religion; "sacred and profane music"; "secular drama"; "secular architecture", "children being brought up in an entirely profane environment"
of or relating to clergy not bound by monastic vows; "the secular clergy"
layman: someone who is not a clergyman or a professional person
laic: characteristic of those who are not members of the clergy; "set his collar in laic rather than clerical position"; "the lay ministry"
wordnetweb.princeton.edu/perl/webwn

Secularity (adjective form secular) is the state of being separate from religion.
en.wikipedia.org/wiki/Secular

Secularism is the concept that government or other entities should exist separately from religion and/or religious beliefs.
en.wikipedia.org/wiki/Secularism

secularism - A position that religious belief should not influence public and governmental decisions; The related political belief in the separation of church and state
en.wiktionary.org/wiki/secularism

things not regarded as religious or spiritual.
oregonstate.edu/instruct/anth370/gloss.html

Solution to Difficulties lies in following the Sunnah

2011-02-11T11:05:00.001+04:00

Hazrat Moulana Zulfiqaar Saheb Naqshbandi mentioned that once a lady from Faisalabad visited him. His wife conveyed to him that this lady is greatly troubled and has been crying since she came, therefore listen to her problems and help her with some advice. The lady sat behind a curtain and informed Moulana of her problem. She said that her husband was a wealthy mill owner. Theywere married for eight years but have had no children which both she and her husband have accepted as the will of Allah Ta'ala and despite that they are happy with each other having a good relationship. Not having children is not a problem. All the expenses of the house the husband fulfils paying for food, furniture and the salaries of the servants in the home, i.e. the cook, the security guard, the gardener, the drivers. However, for her personal needs her husband gives her only 50 thousand rupees monthly with which she is unable to fulfill her needs, saying this she began crying and sobbing bitterly.

Hazrat Moulana said to her that her problems will not end even if her husband gives her an allowance of a 100 thousand rupees or even 200 thousand rupees. Nay, her problems will not end even if he gives her 500 thousand rupees per month. She found this very strange and said, “I do not understand. Please explain to me what you mean, Peer Saheb”. Hazrat Moulana explained that her problems would never be solved by asking for an increase in her monthly allowance. She said that she most definitely wants her problems to end so if he could kindly provide her with a solution. Moulana told her that if she was sincere in her desire then she should adopt the Shariah in her life and most importantly leave off all sins. Presently, he explained that she has displeased Allah by adopting a life of sin so therefore, for the future she should adopt the Sunnah in her life and endeavour to please her Creator. By means of this she will notice barakah and blessings and the difficulties and troubles that she is presently encountering will automatically dissipate. Moulana said that Allah Ta'aala put barakah in his words and she left saying, “I sincerely repent and will make a concerted effort to change my life”.

All praise is due to Allah that after 3 or 4 months she telephoned Hazrat Moulana Zulfiqaar Saheb and informed him that she started reading her Salaah with punctuality and regularity. She has adopted the Burqa and has removed the T.V. from the home and she has actually adopted the life of a 'Moulana'. The amazing thing is that is that all her expenses are now fulfilled from 15 thousand rupees of the 50 thousand rupees that her husband gives her. The remaining 35 thousand rupees she spends in charity.

Barkah is not in having a lot but it is in a little going a long way. This is understood from the above incident and it comes with practice upon the Deen, abstention from sins and adopting the Sunnah of our Beloved Nabi Kareem Sallallaahu Alayhi Wasallam.

Advice of Hasan Basri

2011-02-10T21:10:00.002+04:00

It is reported that Hassan Al Basri said:

We laugh and yet – who knows? – perhaps Allah has looked at some of our works and said: “I will not accept anything from you.” Woe to you, son of Adam! Can you fight Allah? Whoever disobeys Allah is fighting Him. By Allah! I have met seventy veterans of Badr. Most of their garments were wool. Had you seen them you would have said they are crazy, and had they seen the best among you they would have said: “Those people will have no part in the Hereafter.” Had they seen the worst among you they would have said: “Those people do not believe in the Day of Reckoning.” I have seen people for whom this world was cheaper than the dust under their feet. I have seen people the like of whom would come home at night, not finding more than his own portion of food, and yet say: “I shall not put all of this into my belly. I shall certainly give some away for Allah’s sake.” Then he would give away some of his food in charity, even if he were more in need of it than its recipient.

Narrated from `Alqama ibn Marthad by Abu Nu`aym in Hilya al-Awliya’

Islam and Secularism

2011-02-06T11:39:00.002+04:00

By Sheikh Salman b. Fahd al-Oadah

Islam and Secularism

By Sheikh Salman b. Fahd al-Oadah

INTRODUCTION

Praise be to Allah; we praise Him, seek His forgiveness, and turn to Him in repentance. We seek refuge with Him from the evils of our souls and the evils of our deeds. Whomever Allah guides, none can misguide, and whomever Allah leads astray, none can guide. I bear witness that there is no god but Allah alone without partner, and I bear witness that Muhammad is His servant and Messenger.

This short treatise began as a lecture that I gave many years ago at the Abû Bakr Grand Mosque in Madinah. My speech was concise and quite general, though the topic itself is vast and multifaceted. I have kept this treatise equally as concise to provide for readers who just need a general introduction to this topic.

For those readers who want to explore this matter further, there are many books available. One of the best, in my opinion, is the book Secularism written by my esteemed colleague

Sheikh Safar al-Hawâlî.

I have organized this treatise into the following chapters:

Chapter One: A Contemporary Manifestation of Jâhiliyyah

Chapter Two: No Place for Secularism in the Muslim World

Chapter Three: How Secularism Came to Islamic Lands

Chapter Four: Defining a Secularist

Chapter Five: The Need to Confront Secularism

I ask Allah to make this effort of mine exclusively for His sake and to accept it from me. I humbly ask Him to reward me for it and to forgive me my mistakes. Truly, Allah is capable of all things.

CHAPTER ONE

A Contemporary Manifestation of Jâhiliyyah

The struggle between Islam and secularism is nothing new. It is just the age old struggle between Islam and Jâhiliyyah1 in a new guise. Jâhiliyyah, the way of ignorance, comes in many forms, has many names, and adopts various symbols, but it always has the same common denominator – polytheism. The conflict between Islam and secularism is none other than the conflict between Islam and polytheism. It is the struggle against the enemies of the Prophets that began in antiquity when Allah sent the very first Prophet to humanity and it will continue until Allah puts an end to the Earth and everything on it.

The Fervor of Jâhiliyyah

When Jâhiliyyah goes to war, it is goaded on by bigotry. It does not do so to elevate the name of Allah. Allah says:

“While the Unbelievers stirred up in their hearts fervor – the fervor of ignorance, Allah sent down His tranquility upon his Messenger and the believers…”[Sûrah al-Fath: 26]

The unbelievers call to bigotry and the ignorance of the times before Islam. The Prophet (peace be upon him) expressly forbade us from hearkening to this call, saying: “Do you call to the claims of Jâhiliyyah while I am among you. Leave such claims, for they are truly rotten.”2 Besides the banner of Islam, every banner that is raised is a banner of Jâhiliyyah. Take for example, the banner of nationalism. Nationalism asks us to give our lives for the sake of the ground we walk on. We are told to die for our countries. This is not an Islamic call. It is not what the Prophet (peace be upon him) meant when he said: “Whoever fights so that the word of Allah is supreme has fought in the path of Allah.”3

In truth, the nation has become for many contemporary secularists an idol to be worshipped. One of them went so far as to say: My country! It they fashioned for me out of it an idol,I would approach that idol and kiss it. Another nationalist poet writes: O my country! I meet you after despair,As if I am meeting along with you my youth.

1 The word Jâhiliyyah refers to the times of ignorance before Islam.

2 Sahîh al-Bukhârî (4905). Sahîh Muslim (2584).

3 Sahîh al-Bukhârî (123). Sahîh Muslim (1904).

I turn my face to you before I turn it to the Sacred House When I make my declaration of faith and repent my sins.

Among the banners of Jâhiliyyah are the banners of racism and ethnic bigotry. There are those who take Arabism as their singular and exclusive faith. All of these banners have been trampled in the dust since the time that Allah sent His Prophet Muhammad and made him the criterion for all people. Those who accepted his call were black and white,Arab and non-Arab, noblemen and commoners. All of them proclaimed “There is no God but Allah.” They became a select brotherhood that knew no divisions among themselves.

At the same time, they proclaimed their enmity towards people like Abû Jahl, Abû Lahab, and other members of the Quraysh nobility, in spite of those people being of the highest social status and pedigree.

The Rule of Jâhiliyyah

When Jâhiliyyah seeks to rule, it does so according to the ways of ignorance. “Do they seek after a judgment of the times of ignorance? But who gives a better judgment than Allah for a people whose faith is assured?” [Sûrah al-Mâ’idah: 50]

Secularists in our lands believe that the affairs of people and society can never be set right except by importing systems of law from the East or West. This is why we find the secularists following like beggars behind the East and West. They are only good at blind following. They even bring to us the most wretched problems of those civilizations, claiming that this is the path to development and civilization.

If the Jâhiliyyah of old appealed to the pagan practices of the Arabian tribes for its laws, then the Secularists want us to appeal to the constitutions and laws of other countries that have their own legal philosophies that run contrary to our religion and our view of life, crime, judgment, punishment, and sometimes even our concept of right and wrong.

The Sexual Wantonness of Jâhiliyyah

Though it calls to modernization and progress, this Jâhiliyyah of today is really only calling to Westernization and ruination in the name of personal liberty and the liberation of the woman. If they were more just in their descriptions, they would call it the anarchy that it is. If they want to call this “liberation” by its proper name, they would call it the lewd displays of the old Jâhiliyyah. Allah says: “And make not a wanton display like the lewd displays of the times of ignorance.” [Sûrah al-Ahzâb: 33] Such displays are not governed by ethical considerations nor sanctioned by religion.

The Usury of Jâhiliyyah

If we study the economic thinking and practices of the times of ignorance before Islam, we see that it was founded on interest. The Prophet (peace be upon him) rejected it outright during the sermon that he gave on his farewell pilgrimage. He said: “All the interest owed from the times of ignorance is abolished. The first interest that I cancel is interest owed to ourselves – specifically the interest owed to al-`Abbâs b. `Abd al-Muttalib.”

Secularism, today’s Jâhiliyyah, is reviving this long-dead practice of old by adopting the “modern” international economic system that sees interest as indispensable.

The Suspicions of Jâhiliyyah

Allah says: “A group was stirred to anxiety by their own feelings, moved by suspicions about Allah, suspicions of the times of ignorance.” [Sûrah Âl `Imrân: 154]

Allah tells us more about these people: “You can see how those in whose hearts is a disease eagerly run about amongst them saying: ‘We fear lest a change of fortune bring us disaster.’ Ah! Perhaps Allah will give you victory or a decision from Him. Then they will regret the thoughts that they secretly harbored in their hearts.” [Sûrah al-Mâ’idah:52]

The original Jâhiliyyah thought that Islam did no have a leg to stand on and that its strength would ebb very soon. The unbelievers of that time could not imagine that the message of monotheism would be proclaimed from every pulpit and every minaret. Allah proved their suspicions false. Steadily Islam grew in power until it embraced many peoples. It has extended into the hearts of Europe and America. The call to prayer is proclaimed all over the world five times a day: “Allah is the greatest. I bear witness that there is no God but Allah and I bear witness that Muhammad is the Messenger of Allah.”

The original Jâhiliyyah thought that Islam would have no future. We see that this Jâhiliyyah of today discusses every power in the world and entertains every possibility to the exclusion of Islam which it pointedly ignores. The secularists focus on a small minority of people in our societies who have turned their backs on their way of life, their religion, and their ethics. The secularists try to depict these people as the vanguard of society and as the ideal of cultural advancement. They ignore the masses of people who proclaim day and night that they are not pleased with anything besides Islam and that they live their lives according to Islam and for Islam.

From this it should be clear that the struggle between Islam and secularism, in all of its dimensions, is none other than the struggle between Islam and Jâhiliyyah.

Secularism is Polytheism

The differences between Islam and secularism are substantial. The issue at hand is none other than the difference between monotheism and polytheism.The phrase “Give unto Caesar what is Caesar’s and give unto Allah what is Allah’s” is exactly what the pagans in Mecca were saying when the Prophet (peace be upon him) was sent to them. Allah informs us in the Qur’ân that they used to say: “They assign unto Allah, of the crops and cattle which He created, a portion, and they say: ‘This is for Allah – in their make-believe – ‘and this is for His partners with respect to us’.” [Surah al-An`âm: 136]

“Yet they attribute to some of His servants a share with Him.” [Sûrah al-Zukhruf: 15]

“And they assign unto Allah that which they themselves dislike, and their tongues pronounce the lie that the better portion will be theirs. Assuredly theirs will be the Fire, and they will be hastened to it and abandoned.” [Sûrah al-Nahl: 62]

This Jâhiliyyah of today is exactly like the Jâhiliyyah of old. They say that the mosque is for Allah and everything else is for “Caesar”. The schools are for Caesar. The media is for other than Allah. They restrict Islam to the mosque and the prayer room. Everything else is to be governed without resort to Islamic Law. This is outright polytheism. How can we possibly reconcile between the position of secularism and Allah’s command: “Say: verily my prayer, my sacrifice, my life, and my death are for Allah, the Lord of All the Worlds. He has no partner. This is how I have been commanded and I am the first of those who submit.” [Sûrah al-An`âm: 162-163]

How can we reconcile secularism with the meaning of the declaration of faith “There is no God but Allah” which means that no aspect of worship or devotion must be offered to anything or anyone besides Allah? All worship directed elsewhere is polytheism, false and rejected.

Therefore, secularism is polytheism. It states that the mosque is for Allah and everything else is for other than Allah, or as the Christian’s say: “for Caesar”.

CHAPTER TWO

No Place for Secularism in the Muslim World

We established in the previous chapter that secularism, in its very nature, violates the principle of monotheism. Now we turn our attentions to the question of the possibility of secularism existing in the Muslim world. Can a Muslim who prays in the mosque accept secularism?

The mosque in Islam is not a place wherein people recite their prayers and then leave their religion at the door on the way out. The mosque is not only a place of worship for the Muslim, but a place of guidance and learning. It must have a lasting effect on the Muslim that he takes with him when he returns home, goes to work, or shops in the market. When a Muslim’s heart is tied to the mosque, his prayers in the mosque affect his life, keeping him from sin and guiding him to what is best. A Muslim listens to Allah’s laws when he is seated in the mosque, laws that cover all aspects of his life, great and small. The mosque, therefore, should be the starting point of all life’s activities.

Secularism has no place in the lands of Islam for two reasons:

The first of these is that Islam is the religion that Allah sent down to replace the previous manifestations of the faith and to govern all aspects of life. The simplest Muslim can see how Islam explains all matters in detail. It is impossible for a Muslim to feel that the religion that regulates his marital affairs, his business, his eating habits, his manner of sleeping, and even how he goes to the bathroom could ever leave managing the political and economic affairs of society to other than Allah. For Allah says: “We have neglected nothing in the Book.” [Sûrah al-An`âm: 38], “We have sent down to you the Book explaining all things” [Sûrah al-Nahl: 89]

This issue is not open for debate. Islam, as the final religion, has supremacy over all faiths and over every aspect of life. There is no place for secularism in the lands of Islam or among the Muslims.

The second reason is that throughout the history of Islam, it never experienced the troubles that were faced by Europe on account of its corrupted faith. Among the most important of these was the horrific breach that took place between religion and science. Religion fought against science so fiercely that the church burned some scientists to death on the grounds that those scientists went against the word of Allah.

Islamic history contains nothing of the sort. Islam opened the doors to scientific enquiry and encouraged intellectual activity. Scientists were frequent guests at the courts and assemblies of various caliphs and received a fair share of oyal gifts and patronage. The Muslim world never in its long history encountered the persecution and restriction of its scientists. There were no inquisitions like there were in Europe.

Islam never experienced the abuses of a Church that took from the people great sums of money, restricted their intellectual lives, and burned their scientists and thinkers, all in the name of religion. Quite the contrary, Muslim history is one of amicability between science and the religion whose first revelation was “Read in the name of your Lord who created.” Science is one of the fruits of proper adherence to Islam. It is a result of obeying Allah’s command to learn, teach, read, and study. Those who wish to bring secularism to the Muslim world ignore this major difference between the religious history of the Islamic world and the religious history of Europe wherein secularism developed.

CHAPTER THREE

How Secularism Came to Islamic Lands

Many of the Muslim lands have fallen into the hands of the unbelievers. For example,Andalusia, the paradise of the Muslim world, fell to them. Now Palestine has fallen as well. There are those states that were formerly part of the Soviet Union and those that are still part of Russia. Still, these countries and others like them are limited in number and what happened to them is well known.

However, when we ask how many of the Muslim lands have fallen into the hands of hypocritical secularists, we find that they are too numerous to count. In truth, most of the Muslim lands have fallen into their hands and not the hands of the unbelievers. The reason for this is that hypocritical people know how to seize what they want discretely.

They seek out positions of influence so they can have an affect on Muslim lands in order to obliterate their distinctiveness. The adaptability of hypocrites to all circumstances is what makes hypocrisy is so dangerous. They know how to wear many hats and speak with many voices. They can put on a different persona whenever the need arises.

A poet once wrote:

He has a thousand faces after he lost his own face,

So you will never know which face to believe.

This is the case with the secularists in the Muslim world. They present many different faces and have numerous masks. Their hearts are fickle. Therefore, it is necessary to expose them. Allah says about the hypocrites: “They are the enemy, so beware of them. The curse of Allah is on them. How they are deluded!” [Sûrah al-Munâfiqûn: 4]

? Turkey: A Case Study

One of the first countries to fall into the hands of the secularists was Turkey, which at one time was the center of political power for the Islamic world. It fell as a result of what some Christians like to call “the struggle between the Cross and the Crescent”. The thenhead of the Christian secularization missions said: “The fruits of struggle between the cross and the crescent will not come forth in the remote, outlying countries or in our colonies in Asia and Africa. It will happen in the centers from which Islam draws its strength and spread outward from there, whether in Africa or Asia. Since the Islamic peoples who we are confronting look towards Istanbul, our efforts will be of no consequence if they do not bring us closer to demolishing the edifice of Islam in the center of the Caliphate and the capitol of the Muslim world.”

The Christians worked in cooperation with the Jews to bring about the downfall of the Caliphate. It was infiltrated by people like Medhat Pasha, a very influential Jew during the final years of the Ottoman Empire. On occasion, he even had a hand in deposing one Caliph and instating another. He had a role to play in the ratification of the country’s constitution and the granting of freedoms that he had been a vocal advocate for. It became clear later on that his only concern was for the freedom of himself and is fellow Jews and not for the entire populace. Such was the lament of Sultan `Abd al-Hamîd. The Jews prepared for and eagerly awaited the fall of the Ottoman Empire so they could carry out their plans against Palestine. Some of them, like the Jews of Donma, even pretended to be Muslims so they could more effectively influence the country’s politics.

The West hailed Medhat Pasha as “the father of freedom” since he was so vociferous inespousing freedom and pushed for the ratification of a constitution that guaranteed minority rights, including the right of the Jews to conduct themselves as they wished under the protection of the Ottoman Empire. One of their strategies for secularization was to create heroes. A good example of this strategy was the creation of Kemal Attaturk. They involved him in the war against Greece from which he was to come forth as victorious. In this way they primed him and strengthened him for the role that they wanted him to play in bringing down the edifice of Islam and establishing secularism in Turkey. They succeeded through him in separating Turkey from the Muslim world.

Muslims around the world ceased to care what happened in Turkey. Before that time, any threat to Istanbul worried the hearts of every Muslim on Earth since they saw it as a matter of primary concern for the Muslim world. The Muslims had a strong emotional attachment to the Turkish Caliphate, in spite of all its shortcomings. When the Turkish caliphate fell, the Muslims around the world lost interest in it. Henceforth, Turkeys affairs would no longer occupy the minds and hearts of the world’s Muslims. One of the most important tasks carried out by Kemal Attaturk when he attained power was the persecution, expulsion, and slaughter of Turkey’s Muslim scholars. During this time, the head scholar of Ottoman Turkey, Mustafâ Sabrî, died as a refugee in Egypt after fleeing from his country. Attaturk also destroyed all religious institutions. He even prohibited the call to prayer from being made in Arabic and prohibited writing in the Arabic script, replacing that script with the Latin alphabet. He imposed Western dress upon the people. He attempted to transform the Turkish people and give them an entirely new national identity.

Another strategy was to select a group of people to represent and advance the interests of secularism in Muslim Turkey. The enemies of Islam from among the Jews and Christians were clearly and openly in league with the secularists in the Muslim world. They sponsored many select young secularists to study in Western countries and acquire Western scientific knowledge and advanced administrative skills. When they returned to their own countries, they were truly a distinctive class of people, sometimes described as “cultured” or “enlightened” They were in an ideal position to carry out the task that they were trained for. The West had chosen them then endowed them with valuable skills while keeping the rest of their people in ignorance. Then they could use those select people for their own purposes.

The first task set out for these people was for them to become entrenched in the Ottoman government. They would work from these positions within the government against the scholars and Islamic activists.

These people enjoyed the confidence of the government and could use their position to spread their ideas among the Muslims behind the veil of the government machinery. They could do what they wanted and spread their base ideas and values without fearing any negative response from the government. At the same time, they were successful in blackening the reputation of the Turkish government and in turning the people against it. It was their task to prepare the people for the eventual overthrow of the government. The people grew dissatisfied with the Ottoman government. The religious people hated the government because of the secularist influences that now permeated it. The rest of the population hated it simply because it failed to ensure their welfare. This created a number of dangerous opportunities for the secularists to exploit.

At the same time, they were intent on preventing the religious scholars from capitalizing on any of these opportunities. They recognized that the society contained within it two power bases. The first was of these was the religious power base comprised of the scholars and other religious activists. The other was that of the secularists and hypocrites.

Allah describes both of these groups in the Qur’ân. He says: “The believers, men and women, are protectors one of another: they enjoin what is right, and forbid what is evil.” [Sûrah al-Tawbah: 71] Describing the other faction, he says: “The hypocrites, both men and women, proceed one from another. They enjoin what is evil, and they forbid what is right, and they withhold their hands (from charity).” [Sûrah al-Tawbah: 67]

From their positions within the government, they worked to alienate the government from the scholars and weaken the scholars’ political influence. In this way, the secularists hoped to prevent the scholars from bringing about any political reform while they continued their efforts at increasing corruption and instability from within the government that they were ostensibly a part of. The secularization of Turkey went through the following phases, culminating in therepublic of Attaturk:

The first phase: The secularists applied their western expertise to modernizing and reforming the administration of the Ottoman Empire. In this way they showed themselves to be valuable and indispensable on account of their knowledge and experience. This was the first, most subtle phase of secularization that most people tend to overlook, since the role played by the secularists at that time was a role that generally could not be carried out by scholars and students of Islamic knowledge. First of all, Islamic scholars were involved in other things. Moreover, Islamically oriented people were not afforded the opportunities those secularists had to acquire such expertise. This made many Muslims oblivious to what was going on at this stage of development.

The second phase: Once the secularists were firmly entrenched in government, they began applying pressure to speed up the disintegration of the state. They were not satisfied with the gradual corruption of religious values. They wanted to speed up Westernization much faster than the general public could ever be expected to accommodate. There was also a reversal of roles at this time between the secularists and the government. During the first phase, the Ottoman rulers were in charge and the secularists were riding their coattails. Now the secularists were in the lead and dictating to the intimidated Ottoman rulers. This state of affairs becomes more aggravated during the next phase.

The third phase: At this point, the secularists began their direct assault on very sensitive matters, including the political values of the state and the religious values of the people. They began openly targeting the religion and religious scholars. They were actively nurturing political tension and general discontent at this point. In their public addresses and published articles, they openly talked against Islamic teachings. In periodicals throughout the Muslim world, they made sure to have something published in every issue that criticized one Islamic value or another or that targeted a prominent Muslim scholar or that cast doubt on a matter of faith or religious practice. They came up with slogans like “Religion is for Allah, but the nation is for everyone”. What made their efforts at this stage so dangerously effective was that they did not present themselves as a single force that could scare people away or mobilize an opposition. They were very subtle in their alliance with one another. They appeared to be just disparate individuals with strange ideas or weakness in their religious faith. They were very successful in hiding the ties that they had to one another. Sometimes, the government would benefit from such people to bring about some form of corruption that it wanted. It would call upon them to introduce a certain vice and give them the green light to do as they liked. They might be allowed to try something out in a particular area. If the population accepted it, they could go to something larger. If, however, the people rejected what they introduced, it was quite easy to backtrack, since the government was never officially involved.The secularists at this time operated like the proverbial thief with a hooked cane who would use the hook to snatch up the possessions of others. If he was caught, he would say that he was unaware that the cane accidentally caught the object. If he went unnoticed, he would make off with his prize.

The fourth phase: In the final days of the Empire – right before, during, and right after the reign of Sultan `Abd al-Hamîd – there were serious military threats and dire political and economic problems. The secularists took advantage of these major crises to advance their aims. At this time, the secularist came out in the open with their true allegiances. They began operating openly as an opposition force in preparation for their eventual takeover. They established organizations and political movements. They produced theirown publications and convened conferences. They allied themselves with foreign enemies of the Ottoman State, like the Jews and Christians, as can be clearly seen in their documentation from that time.

In this way, they ultimately gained total power in Turkey.

Methods Employed to Spread Secularism in Society

There were many approaches employed by the secularists to spread their ideas and their influence throughout Turkish society. Among the most important of these were the following:

1. Stripping society of its Islamic presence, institutions, and values. They started with substituting Islamic values and mores with their own in the media, in education, in economics, and in politics. They did not stop there, since they could be satisfied with nothing less than the total eradication of Islam from society. Therefore, they even targeted Islamic dress, tampered with the language, and changed the call to prayer. These and many other changes were imposed on the people by force in decrees issued by Kemal Attaturk.

2. Effecting social change by targeting women. They realized that women have a definite impact on the dynamics of society. A society could be brought to its moral ruin if its women are morally corrupted, exposed, and encouraged to be licentious. The temptations of women are difficult to resist. A society conducive to promoting suchtemptations will find its moral fabric compromised. This is why the Prophet (peace be upon him) said: “Be piously fearful with respect to the world and with respect to women, for truly the first temptation of the Children of Israel was through its women.” [Sahîh Muslim (2742)]

The secularists also realized that by focusing on the issue of women, they could divide society. This is because the issue of women is not only a sensitive matter to religious people, but to all people possessing a sense of honor and shame. Indeed, many nonreligious people can be brought to rage when they see their wives, sisters, or daughters behaving in a compromising position with a strange man. The secularists realized that this was a way for them to tear the fabric of Ottoman society apart and divide up its citizenry into clearly distinct groups of various degrees of conservatism.

3. Exploiting ethnic and religious minorities. The secularists used these minorities to put pressure on the Ottoman state in its implementation of Islamic Law. They argued that those minorities were part of society and that they cannot be expected to adhere to Islamic Law. So they could exploit them as a barrier against the implementation of Islamic Law in Turkey, these secularists overlooked the centuries that these minorities lived under Islamic rule with all of their rights protected. The secularists also realized that these minorities would be more sincerely committed to secularist reforms than most of the Muslim supporters of secularism whose commitment to secularism often had its limits and who might very well forsake them in the end.

CHAPTER FOUR

Defining a Secularist

Contrary to what some people think, a secularist is not necessarily an atheist. Some secularists are actually quite regular in their prayers. However, they believe that religion belongs in the mosque and that the role of religious scholars should be confined to presiding over marriage ceremonies and funerals. In no event, should their role be broadened further than that. They see that politics has nothing to do with religion. One of their number, `Alî `Abd al-Razzâq, wrote a book entitled Islam and the Principles of Governance wherein he denies that Islam has any relationship to politics and claims that the caliphate is an institution that has no basis in the sacred texts. He argues that the caliphate was an institution based on custom and personal juristic opinion and that it could easily be abolished. A book entitled From Here We Begin, espousing the very same ideas, was written by Khâlid Muhammad Khâlid, who later publicly recanted for the falsehood and unbelief contained in his book.

Some secularists are indeed atheists, but this does not prevent them from pandering to the religious sentiment of the people. This is why we see that some of the most ardent secularists who initially showed the most hostility to Islam later on started talking about concepts like “Islamic socialism” and “Islamic democracy”. One of them went so far asto claim that there is nothing to prevent the existence of Islamic communism. All of this is clearly evident from their writings. Some of them even made their true intentions explicit, like the one who said: “The issue at hand is that of riding the wave of popular sentiment. Today the people are turning to Islam. Therefore, there is nothing wrong withus raising the Islamic banner so we can ride the current as long as we have to.Afterwards, we will be able to realize our aims and objectives.”

The secularist basically calls for the separation of religion from politics. They claim that religion is too lofty, too pure, to sublime to become involved in politics. In other words, what they are saying is that religion should make a retreat and leave our lives to be governed by a Godless law. Allah says: “Do they seek after a judgment of the times of ignorance? But who gives a better judgment than Allah for a people whose faith is assured?” [Sûrah al-Mâ’idah: 50]

The secularist accuses those who speak in the name of Islam of having ulterior motives. In a book entitled The Crisis of the Arab Intellectual one leading secularists describes religious currents in society in the following way: “Generally, the people behind such religious movements are seeking political power or have their own personal agendas or are ethnically motivated. They seek to realize their goals under the pretence of religion so they can capitalize on the religious sentiments of the people.”

The secularist calls for religion to be removed from education. One of them went so far as to say: “Education in America is of a very high standard because they teach small children to question everything from the time their fingernails are still soft. The child is raised to accept nothing without evidence. As for our countries, we teach our children how to clean themselves after going to the bathroom. We bring a bowl of water and say: ‘In the name of Allah’. This is what they learn. The Americans have a high standard of education, because they teach a child to doubt everything, including religion.”

What is strange is that a number of years ago, a book was published entitled America in Danger that was put together by a committee of eighteen specialists in various fields over the course of a year and a half. One of the most important recommendations given in the book to strengthen the nation and protect it from destruction was to increase religious education and cultivate strong religious sentiments in the American student. This would protect them from the corruption and debasement that prevents them from making their desired contribution to society.

While Americans and others – even the Russians – are asking to bring Allah back into the schools, these secularists in our lands want to remove religion from our children’s education and replace subjects like Qur’ân and Islamic Studies with more sports and science.

The secularists also want to get religion out of the media and even out of the arts. In short, they want to remove religion from every aspect of our lives.

CHAPTER FIVE

The Need to Confront Secularism

It is clear that secularism must be confronted. When we talk about them, we do not want to exaggerate their power and importance. Our religion teaches us that we are stronger than they are. Islam is as firm and constant as the mountains. Many waves have crashed upon the rock of Islam only to be repelled. However, this was only achieved by our efforts. We must confront secularism and resist it with every means at our disposal. Two of the most important of these means are as follows:

1. We must expose and clarify what the secularists are doing. Allah exposed the machinations of the hypocrites and discusses them in many chapters of the Qur’ân. In the chapter of the Qur’ân entitled Sûrah al-Tawbah, Allah discusses many different types of hypocrite. For this reason, the chapter is also called “The Exposition”, since it leaves no hypocrite without exposing him.

We want our scholars, Islamic workers, and students of Islamic knowledge to apply the approach of that chapter of the Qur’ân in exposing the secularists. We need people today who can identify them and expose all of their different tricks and strategies. This is especially important since the secularists are often extremely eloquent in their speech. Allah describes the hypocrites of old in the same way: “When they speak, you listen to their words.” [Sûrah al-Munâfiqûn : 4] Allah says: “When the hypocrites approach you (O Muhammad), they say: ‘We bear witness that you are indeed the Messenger of Allah.’ Allah knows that you are indeed His Messenger and Allah bears witness that the hypocrites are liars.” [Sûrah al-Munâfiqûn: 1]

The secularists must be exposed because they are deceiving much of the general public. They are dressing up their words and ideas with Islamic slogans and are selectively quoting from the Qur’ân and Sunnah and the scholarly works of old, and even citing principles of Islamic Law to spread their ideas. For this reason, many Muslims may follow them.

Exposing them must be accomplished without misconduct, agitation, and anger. It must be conducted in an objective, factual manner so that even your opponent has no choice but to concede to the truth of what you say.

2. We must work hard for our religion. Allah never lets the works of any man or woman go to waste, not in this world and not in the Hereafter. He does not withhold the reward of those who do right. Likewise, Allah does not make good the works of those who spread mischief and corruption. Their works are indeed wasted and their achievements are fleeting. As for the believers, they are assured that their works are preserved, both in this life and in the life to come. Allah says: “Relent not in pursuit of the enemy. If you are suffering, lo! they suffer even as you suffer, and you hope from Allah that for which they cannot hope.” [Sûrah al-Nisâ’: 104]

What we mentioned about the history of Turkey has happened and continues to happen over and over again in many Muslim lands. Sometimes the strategies are the same and sometimes they are different, depending on the circumstances. In any case, the struggle between Islam and secularism goes on throughout the Muslim world and affects its people, just like it did in Turkey.

An Arabic verse reads: “Whoever holds history in his heart has added the lives of others to his own.” We should benefit from the experience of others and realize what the secularists are doing to take over and ruin our societies and make us no more than a small part of the West that reared them.

SECULAR EDUCATION: ITS TERRIBLE AFTER-EFFECTS

2011-02-06T09:27:00.001+04:00

by: Mufti Zubair Bayat

(Secular education without correct Islamic orientation and education, especially in a kufr educational institution is destructive to Imaan and Deen in the extreme. Generally the people that go through this system cannot escape the effects of this system. It is for this reason that our senior Ulama have always condemned this system of education, past andpresent. This is the ruling of two senior Ulama about this secular education)

Shaikhul-Hind Hazrat Maulana Mahmood Hasan (R) has remarked:

"If the consequent effect of secular education, which has been generally noticed is that people become Christianised or poke fun at their own religion, and co-religionists or begin to adore the contemporary (British) government, a Muslim had better remained ignorant than get such education."

- Presidential Address at the inauguration of the Muslim National University, Aligarh

Hazrat Maulana Ashraf Ali Thanvi (R) says:

"Nowadays the Ulama are being reprehended regarding secular education because they prevent (Muslims) from acquiring it and declare it to be impermissible (na-ja'iz). But I assert on oath that had the consequences of modern secular education not been those which are generally setting in, the Ulama would not have taken exception to it. You should observe what is actually happening. With a few exceptions, almost all the modern secular-educated people are such that they are neither concerned with prayers and fasting nor with any other directives of the Shari'ah; on the contrary, they always go against it and then assert that thereby Islam retrogresses"

- Fazlul-'llm-wal-'Ulama p.8

Again he writes:

"It is a billion times better to be useless and remain in orthodox Shari'ah schools than to be busy in learning secular education; for though there may be no ability and accomplishment (in terms of worldy progress), religious beliefs at least will not be corrupted, there will at least be love for men of religious knowledge. Although one may get the job of a mosque-sweeper, it is better than attaining proficiency in secualr-education and becoming lawyers, barristers, etc., whereby one's beliefs may become corrupted, faith may become shaky and criticisms may stem in respect of Allah, the Prophet (Sallallahu- alayhi-wasallam), the Companions (Radhiallahu-anhum) and other religious elders which is very common; rather a necessary consequence of secular education. The above-mentioned situation is quite clear to a lover of religion; yes, one who is not grieved by losing his religion, he may say whatever he likes"

- Huququl-Ilm p.63-4

(extracted from Fatawa-Rahimiyya v.1/p.16-17 of Mufti Abdur Rahim Lajpuri Sahib)

Females and Secular Education

2011-02-04T22:47:00.002+04:00

Deeni education is adequate for females.Secular education should not be taught to them,magazine and novels are destructive and fatal poisins for them. The honour and reputation of women are ruined as a result of reading these evil magazines and newspapers.Women should be treasured in total concealment to the degree that the residents in the neighbourhood should not be aware of the number of females in the homes in their midst or whether there are females at all in a particular house.In this system (of islam) lies safety and honour of Muslim women.besides the house folk,no one else should know anything about them.

Maulana Ashraf Ali Thanvi (Rahmatullah Alayh)

The education of geography and history for women is absolutely futile,in fact,harmful.They should be given only Deeni education. ( Maulana Maseeullah Khan. Rahmatullah Alayh)

A Noble Jahil

If the end result of western education is what we are observing, viz,imitation of the culture of the Nasaara,atheisic,mockery of the Deen or of the people of the Deen and worshipping of the kuffar rulers,then for a Muslim it is nobbler to remain jahil (ignorant of western education). (Hazrat Maulana Mahmudul Hasan (r.a) the Shaikh of Maulana Ilyas (r.a) - Presidential address at the inauguration of the Muslim national University , Aligarh.

Zikrullah

2011-02-01T22:34:00.001+04:00

Do not abandon Thikr on account of lack of concentration. Abandoning Thikr is
worse than lack of concentration while making Thikr. It is not far-fetched
(to say) that Allah Ta'ala may develop your Thikr-e-Ghaflat (Thikr devoid of
concentration) to Thikr-e-Bedaari (Thikr with alertness) and your Thikr-e-Bedaari
to Thikr-e-Hudhoori (Thikr in the Divine Presence) and from this Thikr to that
(most lofty state of) Thikr in which everything besides Mathkoor-e-Haqeeqi
(Allah Ta'ala – The True Object of Remembrance), is annihilated. Nothing is
difficult for Allah Ta'ala.

Many Thaakireen (those involved in Thikr) complain of lack of concentration in their Thikr and the incidence of waswasah (stray thoughts). Some even abandon Thikr on this account. The Shaikh (rahmatullah alayh) advising such persons, says that the Thaakir should not abandon Thikr because of lack of concentration. The lack of concentration is only one calamity. But at least the existence of Thikr is with the Thaakir even though it is accompanied by ghaflat. But in the event of abandoning Thikr, it will not be simply Thikr without concentration, but the loss of Thikr itself. This state of having abandoned Thikr is, therefore, extremely grave. Thikr even with ghaflat is far superior than the abandonment of Thikr.

In the former state (i.e. Thikr without concentration) although the heart is negligent, at least the tongue is involved with Thikr. In the second state, both tongue and heart are ghaafil (inert), having abandoned the Thikr of Allah Ta'ala. Even verbal Thikr is a valuable treasure. When the tongue is saved from Jahannum, will the remaining parts of the body not be saved? (Most certainly they will be saved. – Translator.)

Providing encouragement, the Shaikh (rahmatullah alayh) further adds that it is quite possible that Allah Ta'ala may improve the quality of your Thikr. The initial Thikr without concentration can progress to the stage where concentration will be achieved and wasaawis cease. It will then be the Thikr of wakefulness and concentration. In this stage of Thikr, the heart will not drift towards the wasaawis (stray thoughts) of the nafs. The verbal Thikr at this time will keep the heart alert. The Thaakir will then perceive pleasure in his verbal Thikr.

The progress will then continue to the stage where the condition of Hudhoori accompanies the Thikr. In Thikr-e-Bêdaari, the achievement is only the heart's attention to the verbal Thikr. The heart is awake and does not incline to wasaawis. In Thikr-e-Hudhoori, Thikr becomes the attribute of the heart just as seeing is the attribute of the eye. Thus, Thikr becomes the permanent attribute of the heart. It becomes inseparable from the heart.

However, in this stage, the heart does perceive itself to be in possession of the attribute of Thikr. The Saalik in this state is conscious of his Thikr being with concentration.

It is then not surprising if Allah Ta'ala elevates the Thaakir to a higher stage of Thikr. He may rise in his Thikr from Thikr-e-Hudhoori to such a lofty stage where the heart becomes entirely oblivious of all things besides Mathkoor-e-Haqeeqi – Allah Ta'ala, The True Object of Thikr. Everything else is annihilated. In other words, Thikr predominates the Thaakir to such an extent that his entire being is permeated by الله الله . He has no perception of him being involved in Thikr nor is he aware of his presence in front of Allah Ta'ala. Perception of even such a presence is a kind of ghaflat. Even this perception is an object besides Allah, hence in the highest stage of Thikr, it too perishes and is assigned to the realm of oblivion. It enters the domain of other deities which are negated in the Thikr of لآ اِلهَ اِلاّ الله .

If someone expresses amazement, thinking that such a lofty stage is not attainable (by people of our lowly calibre – Translator), the Shaikh (rahmatullah alayh) provides the answer for this doubt. He says that the attainment of this stage will be well nigh impossible by one's own efforts. This attainment is the consequence of Allah's Fadhl. It is not difficult on Him to bestow His Fadhl to anyone. Therefore, do not despair.

Allah Ta'ala has honoured you in three ways. First, he made you His Thaakir.
If it was not for His Fadhl, never would it have been possible for you to involve
your tongue and heart in His Thikr. Second, He establishes His relationship
with you, thereby making you (the Saalik) the object of remembrance of others.
They, therefore, remember you with titles such as Waliullah and Safiullah.
Third, by mentioning you (in the celestial realms of the Angels), He has made
you His Mathkoor (Object of remembrance). He has, thus completed His Favour
for you.

Here the Shaikh (rahmatullah alayh) is addressing the obedient Thaakir. He says that Allah Ta'ala has conferred on you three honours. These honours collectively constitute a limitless treasure of goodness and excellance for you. Allah's mercy and favour have been thus bestowed to you in perfection.

The very first honour He has bestowed to you is the fact that He has enabled you to remember Him, hence you are able to engross yourself in His Thikr. With your tongue, limbs and heart you remember Him. If it was not for His Fadhl, then your tongue and heart would never have been able to render the Thikr of Ahkamul Haakimeen. You would not have been qualified to worship the King of all kings because deficiency, inertia and indolence are inherent in your nature. Furthermore, there are others more handsome than you in external appearance, yet He chose you. It is nothing other than His mercy and grace that while keeping millions of His creation in ghaflat, He applied you to His Thikr.

The second honour which He has conferred on you, is that He has related you to Him – People, therefore, remember you by virtue of this relationship. People regard you as the Wali (Friend) of Allah and as Safiullah (the chosen one of Allah). Indeed, this is a very high honour bestowed to you. If today, some puny worldly king confers a title on a man, he becomes bloated with happiness. His pleasure will be boundless. Now imagine the high state of the honour conferred on one when the True and Eternal King proclaims one to be His friend?

The third honour He has conferred on you is that He, Himself remembers you. The Hadith states that Rasulullah ( saws ) said:

Allah said:

‘Whoever remembers Me in his heart, I too remember him in My Heart and whoever remembers Me in a gathering, I remember Him in a gathering which is nobler than his gathering (i.e. the gathering of the Angels).”

It is learnt from this Hadith, that Allah Ta'ala remembers the Thaakir Bandah. In fact, He says in His Qur'aan:

“Remember Me and I shall remember you.”

What greater honour can there be? The bandah constituted of a handful of sand is remembered by the True King, the Lord of all lords, the Sovereign of creation! Therefore, O Thaakir, understand that by having conferred on you these three honours, Allah has perfected His Favour for you.

Zaahir Thikr does not occur without Baatini Mushaahadah.

The ibaadat, taa-at and thikr of the bandah, which become manifest in this world are the consequence of the manifestation of Allah's Unity and perception of realities which Allah Ta'ala had caused his rooh to experience before entering this ephemeral world. The rooh of the bandah had already experienced the ibaadat, taa-at and thikr by way of baatini mushaahadah prior to its entry into this world. These are, thus, the effects of that earlier spiritual perception even though the bandah is unaware thereof.

The reason for this unawareness is the domination of the effects of the physical body over the soul. However, Allah Ta'ala bestows the knowledge of even that spiritual realm to whomever He pleases. He alienates all impediments to this awareness.

The Flavor of the Heart

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Imaam Ibnul-Qayyim, rahimahullah said: If you would like to draw a conclusion of what is contained in someone’s heart then use as a proof the movements of his tongue, for surely, he will show you what is contained in his heart regardless of whether he wants to or not. Yahyaa Ibn Mu’aadh said,

The hearts are like pots. They boil with that which they contain and their tongues are their ladles [i.e. scooping spoons]. So look at a man when he speaks. His tongue will scoop out for you that which is contained in his heart, whether it is sweet or bitter, fresh or salty and other than that. And the flavor of his heart will become clear to you from that which his tongue scoops out. 1

This means that just as you can taste the flavor of foods being cooked with your tongue and you realize the true flavor of them, similarly you can taste what is in a man’s heart by way of his tongue, in the same manner that you can taste what is in the pot with your tongue.

Footnote: 1) Collected by Aboo Nu’aym in “al-Hilyah” (vol. 10/pg. 63)
Source: “al-Jawaabul-Kaafee/ad-Daa wad-Dawaa” (pg. 242-249) – K.S.A.: Daaru Ibnil-Jauzee-2006
Transcribed from: The Appendix of An Explanation of the Hadeeth: “Say, ‘I believe in Allah’, and then be upright and steadfast” | Ibn Rajab

SOLITUDE AND ASCETICISM

2011-01-24T22:03:00.001+04:00

Nothing is more beneficial for the heart than solitude accompanied by contemplation
on the Attributes and Bounties of Allah.

Association with people in general and unnecessary association in particular, keeps the focus of the heart on the people. The heart's gaze is diverted from Khaaliq Ta'ala Shaanhu. Ghaflat (negligence) increases further. In most cases the cause of ghaflat is mingling with people.

When the Saalik takes to solitude, the people are out of his sight. The searcher of Allah then necessarily turns his gaze towards Allah Ta'ala. Hence, for the heart to gain Divine Proximity (Qurb) nothing is more efficacious than solitude. However, it is necessary in this solitude to meditate on the Attributes and Bounties of Allah Ta'ala.

Bury yourself in the field of anonymity. The seed which is not buried underground
will not develop and flourish.

The dearest wish of man's nafs is to be held in honour and esteem by others. Man thus pursues name and fame. This characteristic is a highway robber in the Path leading to Allah. It is absolutely negatory of sincerity and truth. The aim is worshipping and serving Allah. Greatness is the right of only Allah Ta'ala. Therefore, the duty of the bandah is to humble himself and hold himself in contempt in the Divine Court.

Therefore, the Shaikh (rahmatullah alayh) says that you should bury yourself in anonymity which is like the ground, i.e. make yourself lost, unknown and humble. The seed which is not planted under the soil will not grow and flourish. Similarly, if man does not bury him in the field of anonymity, but remains in the pursuit of name and fame, he will not attain spiritual excellence and perfection. He will remain defective.

Allah has concealed the anwaar of the hearts of his Auliya in the dense veils of their external states so that they remain safe from the disgrace of publicity. He thus saves them from fame.

The hearts of those who are blessed with Divine Proximity and Divine Presence are radiant with innumerable rays of thikr and ibaadat. Their hearts are illumined with these celestial rays. However, Allah Ta'ala has concealed illumination of their hearts with dense veils of materialism, e.g. eating, drinking, walking, sitting, etc.

Externally, He has made them to resemble the masses by their indulgence in worldly activities. Thus, the difference between these Auliya and the masses is indiscernible. These external worldly states act like thick veils which conceal the anwaar (celestial illumination) of Allah's Auliya from the eyes of men. But those whose baatini (spiritual) gaze is sharp, recognise these anwaar even behind the veils while the general public cannever discern these rays of celestial illumination because their physical vision cannot penetrate these veils. They therefore echo the statement which the kuffaar made to the Nabi:

“You are but a man like us.”

Allah has hidden these anwaar exuding from the Auliya so that their honour is maintained. He has protected them from the disgrace of publicity, for if these anwaar had to become known to the general public, it would have been on the tongues of all and sundry. Such publicity is dishonourable and in conflict with the dignity and honour of Allah Ta'ala. Mentioning in public even the name of a modest, chaste and beautiful lady protected behind her Purdah, is dishonourable on account of her high degree of modesty and honour. This then is the similitude for the anwaar of the Auliya concealed behind dense worldly veils.

If this system of concealment did not exist, these anwaar of the Auliya would have become fully manifest. Their radiation of illumination would have predominated to such a degree that the external material veils would disappear from even the physical vision of worldly people.

Glory unto That Being Who has hidden Divine Mysteries and subtleties behind the veils of human attributes which are manifested. And (Glory unto Him) Who has manifested for His servants the splendour of His Rububiyat (Godhood, Divinity) by revealing the effects (aathaar) of their Uboodiyat (state of worship and slavery).

The meaning of this statement is similar to the aforementioned observation.

Others are unaware of the mysteries and subtleties which Allah Ta'ala reveals to His close servants. This spiritual treasure is concealed from the gaze of the public. The veils of physical attributes have been cast over these anwaar.

Concealing these anwaar is an extremely marvellous act. These anwaar are infinite in number and are of such supreme quality that if even a single spark had to appear on earth, the light of the sun and moon would become dull and the light of this single spark would permeate from east to west. Inspite of their infinity and quality, Allah Ta'ala has concealed this vast, boundless ocean of illumination in a cup. In other words, He has concealed these boundless anwaar in man who is constituted of a handful of sand. There, thus, appears in the physical gaze of man only this handful of sand or its physical effects, viz. its material and mundane attributes and activities such as man's movement and rest, his eating, sleeping and working. In view of this marvellous act of Allah, the author expresses his wonder and amazement by proclaiming, Subhaanallah! (Glory to Allah!)

His power is indeed wonderful and marvellous. When He desires to display the greatness and splendour of His Divinity (Rububiyat) to His servants, then He does so by revealing the effects of the Uboodiyat (slavery) of His servants. The effects of Uboodiyat are those states of the servants, which draw their attention to Allah Ta'ala. Such states are sickness, poverty, hardships, etc. When the bandah is afflicted with these conditions, he is compelled to turn towards his Creator. He supplicates for the removal of the hardships and he humbles himself. In such circumstances he develops firmness in faith and understands well that he, most certainly, has a Creator Who is All-Powerful.

In the absence of these effects, the greatness of Allah would not have become manifest for His servants, because they would be perpetually dwelling in their personal whims and fancies. The servants of Allah would then have been deprived of this inner knowledge (ma'rifat).

Also, That Pure Being has fixed the same Path which leads to Him as the Path which leads to His Auliya. He leads to His Auliya only those whom He leads to Himself.

Allah Ta'ala conceals His Pure Being (Thaat) from our gaze, behind the veils of His creation. The earth, heavens, the moon, the sun, the stars, the animal kingdom, the plant kingdom, man, etc. are His makhluqaat (created things). Inspite of the Thaat of Khaaliq (The Creator) being conspicuously manifest, He is hidden from our sight. In fact, He remains so concealed that some brainless people even deny His existence. Those on whom the grace of Allah settled, acknowledge His Unity and accepted belief in the Messengership (Risaalat) of His Messengers.

Those who are favoured with Allah's Special Grace, He bestows to them a share of His Ma'rifat. Thus, the medium for the acquisition of Allah's Ma'rifat and the Path leading to the Divine Court are His Special Grace. There is no other way or method for this attainment.

The author then expresses his amazement saying that He (Allah) is Pure and, in fact, Purity belongs only to Him. The cause of the author's amazement is the fact that the method which Allah has fixed for His recognition (Ma'rifat), has also been fixed for the recognition of His Auliya. Just as Allah Ta'ala has concealed Himself in the veils of His physical creation, so too has He hidden His Auliya behind the veils of their mundane conditions such as their movement, rest, eating, sleeping, etc. And, just as Allah has fixed His Fadhl-e-Khaas (Special Grace) as the way for attaining Him, has He fixed His Fadhl-e-Khaas as the way of recognising His Auliya. Only those who are favoured with Divine Grace will recognise the Auliya.

Every person is not blessed with Ma'rifat nor is every person guided to the Auliya. Some Auliya even aver that it is more difficult to recognise the Auliya than Allah Ta'ala. In view of Allah's Beauty (Jamaal) and Splendour (Jalaal) being conspicuously manifest in creation, it is relatively easier to recognise Him than to recognise a Wali. A wali resembles all others in mundane acts and attributes, hence it is difficult to recognise him.

The author then says that Allah leads to His Auliya those whom He leads to Himself. In other words, when Allah Ta'ala desires a man to reach Him, He blesses him with the love, recognition and special companionship of the Auliya. The wisdom underlying this system is that the Auliya are Allah's beloved. Those who love one's beloved are also beloved.

Thus, when a person loves the Auliya it indicates that Allah loves him and that He will bestow His Ma'rifat to him.

Ilmun Nafi'

2011-01-22T23:01:00.001+04:00

Only such Knowledge is beneficial, whose rays spread through the breast and heart,
and dispel the veils of doubts and suspicion from the heart.

Beneficial Knowledge (Ilm-e-Naafi') refers to the knowledge of Allah's Thaat (Being) and Sifaat (Attributes). It is that knowledge by which man learns the way of worshipping Him. The similitude of this Knowledge is that of a lamp or candle. When it is cast in the heart of the bandah (servant of Allah), its rays illumine his heart and all vestiges of doubt and suspicion pertaining to either the Deen or the dunya (world) are eliminated. In everything the doors of Yaqeen (absolute conviction) and Haqeeqat (reality and truth) are opened up and the darkness of shahwat (lowly desire) is dispelled from his heart. This is the meaning of Haqeeqat-e-Ilm (The Reality of Knowledge).

Any knowledge which is devoid of this quality and effect is not Ilm. It is merely a verbal knowledge (i.e. it is not Haqeeqat-e-Ilm). (In other words, it is an outer-facade or a mere shadow of Knowledge devoid of reality – Translator.)

Beautiful Ilm is such Knowledge which is accompanied by fear for Allah.

Divine Fear is to perceive in the heart the greatness and grandeur of Allah Ta'ala. When Ilm is accompanied by this quality, it will be the best and most beautiful Knowledge because Allah Ta'ala has praised in His Kalaam those who possess such Ilm. He says:

“Verily, among His servants only the Ulama fear Allah.”

Thus a knowledge devoid of Divine Fear is not Ilm nor is the bearer of such superficial knowledge an a lim-e-Haqqaani. The sign of an a lim-e-Haqqaani is Divine Fear. The sign of Divine Fear is obedience to the Shariah. In the absence of obedience to the Shariah, understand that Divine Fear is non-existent.

A knowledge which is accompanied by worldly desire, flattery of worldly people, acquisition of only the world, pride, distant and great hopes, and neglect of the Hereafter is not Ilm. Such an a lim is not among the Inheritors of the Ambiyaa.

If along with knowledge you have the Fear of Allah, then only will it benefit you. Minus this Fear, the knowledge will be harmful for you.

The Knowledge accompanied by the Fear of Allah – the meaning of which has already been explained – will prove beneficial in this world and in the a khirat (Hereafter). The knowledge which is shorn of this quality will be harmful in this world and the a khirat.

There is a difference between the Ulama-e-Haqq and those who are not among the Ulama-e-Haqq. While Divine Fear is the attribute of the former, the latter are devoid of it. They are proud and arrogant on account of their (superficial) knowledge.

The Pencil

2011-01-16T14:37:00.002+04:00

A boy was watching his grandmother write a
letter. He asked: “Are you writing a story about
what we have done? Is the story about me?” His
grandmother stopped writing and said to her
grandson: “I am writing about you actually, but
more important than the words is the pencil
that I am using. I hope you will be like this pencil
when you grow up.”
The boy looked at the pencil, It didn’t seem very
special. It’s just seemed like any other pencil
he’d seen. “That depends on how you look at
things.” His grandmother pointed out. “It has
five qualities which if you manage to hang on
to them, you will become a person with no
problems in life:
• First Quality: You are capable of great
things, but you must never forget that there
is a hand guiding your step. We call that hand
Allah S, and He always guides us according
to his will.
• Second Quality: Now and then, I have to
stop writing and use a sharpener. That makes
the pencil suffer a little, but afterwards, he
is much sharper. So, you must learn to go
through certain pains because they will
make you a better person.
• Third Quality: The pencil always allow us
to use an eraser to rub out any mistakes.
This means that you should learn from your
mistakes.
• Fourth Quality: What really matters in a
pencil is not its wooden outside, but the
lead inside. So always pay attention to what
is happening inside you.
• Fifth quality: It always leaves a mark. In just
the same way, you should know that every
thing you do in life leave a mark, so watch
every step you take.”

The Benefits and Importance of good Company

2011-01-16T14:30:00.001+04:00

Undoubtedly in this world a human is affected by the
environment around him. His state of heart and mind
are constantly changing; accordingly he is in vital
need of pious company and ambience of the Masjid,
Madrassah, Tableegh Jamã’at and Khãn’qah wherein
salãh, recitation of the Glorious Qur’ãn, Durood,
learning, remembrance of Allah S and spiritual
training are performed. Herein, salvation is
achieved from the mischief of one’s self
(nafs) and the cohorts of Shay’tãn who
flee from the company of pious
scholars.
Shaykh Anwar Shah Kashmiri
v once stayed for some time
in Lahore, where he had many
students and associates. The poet
Doctor Iqbal was also resident here
and some of his friends suggested he
too should come to visit this famous scholar.
However, at the time he did not acquaint himself
with the Ulama and therefore declined. One day,
a close friend said to him, ‘You have time to meet
everybody here-there-everywhere, what objection do
you have in visiting him?’ ‘Okay, I shall come.’
Immediately upon arrival, the thoughts of Doctor Iqbal
focused upon the hadeeth of Rasoolullah Q wherein
it is stated that all attendees to his Majlis used to sit
with humility, reverence, tranquillity and attention in
such a way as if birds were perched upon their heads
and the slightest movement would cause them to fly
away. A similar atmosphere prevailed in the Majlis
of Shaykh Anwar Shah v, wherein people posed
intricate questions and received elaborate replies
with references to various publications. Impressed,
Doctor Iqbal decided to attend a subsequent Majlis
wherein the Shaykh touched upon a very intricate
philosophical discussion. Immediately, Doctor Iqbal,
an acknowledged poet concluded, ‘Oho, he appears
to be a learned and well-read person.’ Thereafter, he
proceeded to ask some probing questions which
Shaykh Anwar Shah v answered; whereupon
he commented, ‘This is what Isaac Newton
has written.’ Shaykh replied, ‘Whatever
Newton has written on this topic is
from the works of ‘Allamah Iraqi
v without acknowledging it.
This is fraud and plagiarism.’
Doctor Iqbal inquired, ’Who is
‘Allamah Iraqi and where are his
publications?’ Shaykh Anwar Shah
v replied, ‘I have a copy of his works
present at the Darul Uloom, they will be sent
to you... but Doctor I am not happy with you for
your association with the imposter and charlatan
Mirza Gulam Qadiani!’
Immediately, Doctor Iqbal arose, returned to his
residence, tendered his resignation as Secretary of
the Qadiani Movement and repented for his error. He
thereafter returned to the Majlis and said, ‘Shaykh! The
thorn which was an impediment has been removed.’
Henceforth the direction and outlook of Doctor Iqbal’s
poetry took a phenomenal change.
This transformation was due to the company of Shaykh
Anwar Shah v. Today, such company is neither valued
nor considered necessary, hence our deprivation.

Why are adultery and Evilgazing forbidden in Islam

2011-01-16T14:13:00.002+04:00

the Glorious Qur’ãn:
‘(O Messenger Q) Tell the believing men, they must lower their gazes
and guard their private parts, it is more decent for them; surely Allah
is all-aware of what they do.’ (24:30)
The Messenger of Allah Q says:
'Whosoever gives me the guarantee that he shall safeguard those
parts of his body which lie between his tongue and between his
thighs, I guarantee him Jannah (Paradise).' (Bukhari)
Hakeem Muhammad Akhtar hafizahullah relates, ‘I was once asked by a person,
‘Why is adultery forbidden in Islãm?’ I replied, ‘So that you do not become
illegitimate; Allah S wishes His servants to remain halãl!’
Imãm Shãfi’ee v states:
‘Be chaste and the ladies in your household will stay chaste
Refrain from that which does not suit a Muslim.
Adultery in a loan, if you give it to someone, then remember,
it will be repaid from within your family.
O you who severs the dignity of noble people and devours the paths
of love and harmony, may you live a life void of any respect.
If you were a noble person from a respected family,
you would not cause disgrace to your fellow Muslim.
Remember! Whosoever fornicates will have to suffer the same, even
if the act was to be repeated with the walls of his house. If you are a
man of understanding then take heed.’

The importance of remaining in good company

2011-01-13T21:33:00.001+04:00

The importance of remaining in good company cannot be overemphasized. A person tends to behave and act according to the company he/she keeps. If a person is in good company, he will behave and act in a pleasant way whereas a person in bad company will pick up evil habits and eventually behave in an unpleasant way. We should ensure that we remain in the company of good and Allah conscious people as much as we can and also ensure that our children and young ones do the same. A person is generally motivated and judged by the company he/she keeps. Rasulullah (Sallallahu Alaihi Wasallam) has said: “A person is judged according to the company he keeps. So beware of the company you keep” (Abu Dawood, Hadith #: 4833, Narrated by Abu Hurayrah)

15 Signs to Know If You’re Stuck-up (arrogant)

2011-01-11T22:21:00.002+04:00

1) When anyone (honestly) points out your mistakes, you don’t or can’t acknowledge them.
2) When speaking in a gathering, you like to be at the top or you enjoy being the center of attention.

3) When talking to someone, you would rather have them listen to you than listen to what they say, or you barely give them a chance to speak.

4) When looking at someone, you look at them from head to toe, judging them based on their looks and appearance.

5) When walking with a group, you make sure that you, always or most of the time, walk ahead of everyone else.

6) When walking, you literally stick your nose up in the air.

7) You look down on people who have less than you –less wealth, intelligence, achievements, status, good looks etc. forgetting that all of what you have come from Allah.

You love being praised, even for things that you yourself haven’t done.

9) When people give you sincere advice, you don’t take them into consideration and think you’re always right when you could be in the wrong.

10) You don’t listen to anyone’s opinions but your own. Likewise, you love to give orders, yet don’t like people ordering you around.

11) When someone asks you to forgive them for something bad they might’ve done to you, you turn your back at them and refuse to forgive.

12) You make fun of others sometimes for absolutely no reason e.g. laughing at someone when they make a mistake or mocking people’s accents

13) You can’t afford to say you’re sorry when you have to.

14) You think it’s ok to talk trash about others, while you forbid them talking bad about you.

15) You search for other people’s flaws/mistakes while forgetting your own, and think others are inferior to you.

The Prophet Muhammad (SallAllahu ‘alaihi wa sallam) mentioned that anyone who has (even) an atom weight of pride/arrogance will not enter Heaven. Pride/arrogance is looking down on people and disdaining the truth. Allah knows best. We should avoid arrogance (Kibr) and anything that indicates arrogance. An advice for all of us, including myself.

How much should I..?

2011-01-07T22:12:00.003+04:00

It is reported that Wahb b. Munabbih – Allâh have mercy on him – said:

A scholar once asked another greater than him in knowledge,

“How much should I build?”

He replied,

“As much as shelters you from the sun and the rain.”

He asked,

“How much food should I eat?”

He replied,

“More than what keeps you hungry and less than what makes you full.”

He asked,

“How much should I wear?”

He replied,

“As the Messiah (Jesus) did.”

He asked,

“How much should I laugh?”

He replied,

“As much as appears on your face but does not make audible your voice.”

He asked,

“How much should I cry?”

He replied,

“Never tire from crying out of the fear of Allâh.”

He asked,

“How much should I hide my deeds?”

He replied,

“Until people think you had not done a good deed.”

He asked,

“How much should I make public my deeds?”

He replied,

“As much as will let the keen follow your example but not have the people talk about you.”

Wahb said.

“Everything has two ends and a middle. If you grab one end, the other will slant, but if you take the middle, both ends will balance. Stick to the balanced middle in all affairs.”

Abû Nu’aym, Hilyatu Al-Awliyâ` 4:45.

Anything Associated to One’s Shaykh is to be Honored

2011-01-05T23:22:00.002+04:00

Our Shaykh, Hazrat Mawlana Shah Hakeem Muhammad Akhtar (DB) mentioned this incident regarding Qasim al-’Uloom Mawlana Muhammad Qasim Nanotwi (RA). Once in Deoband, Hazrat Nanotwi (RA) noticed a Hindu street cleaner. He asked the Hindu where he was from. The Hindu replied by saying that he was from Thanabhawan. Hazrat Nanotwi (RA) then invited the Hindu to his home and arranged for his meals and for his boarding and lodging. When people asked Hazrat Nanotwi (RA) as to why he was honoring this Hindu so much, he simply replied by saying, “He is from the city of my Shaykh.” meaning that the Hindu was from Thanabhawan, which is where Haji Imdadullah Muhajir Makki (RA) was from.

Subhanallah! That is true love for the Shaykh. When one of the greatest scholars would go out of his way to look after a Hindu merely because the Hindu was from the same town as his shaykh, how much shouldn’t we honor those who are actually connected to our shaykh?! Such love and sincerity is a rare commodity today. When someone honors another person, it is not because of that person them self, but perhaps because of who that person is connected to that they are honored.

Constancy in 8 Things

2010-12-31T22:16:00.002+04:00

When a person reaches the stage of ihsaan, his walking, talking, sitting and so on all become ibaadah (worship) because he is conscious of Allah at all times; thus, his whole life becomes ibaadah. However before a person can reach this lofty stage he must firstly become constant in, and perfect, 8 beginning stages:

1. Constancy in purity and worship,
2. Constancy in fasting,
3. Constancy in silence,
4. Constancy in solitude,
5. Constancy in the remembrance of Allah سبحانه وتعالى,
6. Constancy in negating stray thoughts,
7. Constancy in the company of one’s spiritual guide,
8. Contentment with the Decree of Allah سبحانه وتعالى.

[This short excerpt is based on a brothers' majlis (gathering for spiritual training) held by Shaykh Abu Yusuf Riyadh ul Haq on 11th March 2000].

Gems and Jewels

2010-12-28T10:44:00.002+04:00

Story of the parents of a Scholar

2010-12-28T09:34:00.004+04:00

Excerpts from Kitab al-Zuhd by Imam Ahmad ibn Hanbal

2010-12-28T09:31:00.003+04:00

Statements of Salman al-Farisi

“O Jarir, lower yourself for Allah. Indeed whoever lowers himself for Allah `azza wa jall in this world, will be raised by Him on the Day of Judgment.”

“The most sinful amongst the people, are those who speak about the disobedience of Allah `azza wa jall the most.”

“People will continue to remain in a state of goodness so long as the first of them teach the latter ones. If the first generation passes away before the latter have learnt, then that is when they shall fall into destruction.”

“If the people knew how much Allah helps the weak ones, they would never even grab iron poles (to strike others with). Truly, Allah `azza wa jall feels shy upon seeing His slave extend his two hands towards Him, asking Him for goodness, that He should return them empty (and unanswered).”

“There is no-one who performs wudu’ (ablution) with perfection and then comes to the mosque for no other reason other than for worship except that he comes as a guest of Allah `azza wa jall, and Allah has taken it upon Himself to honour His guests.”

“Do not be the first person to enter the market-places, nor be the last person to leave it, for indeed in them are the mounts of Shaytan and the focus of his flag/banner (i.e. it’s the battlefield of Shaytan).”

[pg. 172 - 173]

Statements of ‘Aisha (radhiallahu `anha)

“Abu al-Duha said, ‘Someone who had heard ‘Aisha recite the verse: “And stay in your homes…” [al-Ahzab: 33] said that she wept until her khimar (head-covering) became wet.”

‘Aisha: “Lessen your sins, for indeed you will not meet Allah `azza wa jall with anything better than scarcity of sins.”

And she once wrote to Mu’awiyyah saying, “Amma ba’d: Indeed if the slave (of Allah) acts disobediently to Allah, then those who used to praise him from amongst the people, will turn out to be the ones who criticize and rebuke him.”

‘Aisha: ‘I wish I had been a thing forgotten and out of sight!”

[pg. 187-188]

Statements of Abul-’Aliyah

“There will come a time upon the people when the Qur’an shall become ruins and disappear from their chests; they shall find no sweetness or delight in it. If they fall short in what they’ve been commanded with, they say ‘Allah is All-Forgiving and He is the Most Merciful’ and if they do what they’ve been prohibited from doing, they say ‘We shall be forgiven for we have not associated anything in worship with Allah.’ Their entire affair is covetousness with no truth or sincerity. They wear sheep’s clothing over the hearts of wolves and the best of them in his Deen ends up being the deceitful and hypocritical one.”

“The fasting person is in a state of worship so long as he does not backbite, even if he is fast asleep on his bed.”

“If you visit a people (as a guest), and they ask you to sit, then sit wherever they have placed the pillow for you, because they are the most acquainted with their homes.”

“We considered it to be from the greatest of sins that a man should learn the Qur’an and then sleep without reading anything of it.” In another narration he said, “… and then sleep until he forgot it.”

[pg. 241-242]

Statements of Muhammad ibn Sirin

“If Allah wants goodness for a slave, He places in his heart an admonisher commanding him and prohibiting him.”

“Do not honour your brother with something he dislikes.”

Yunus ibn ‘Ubayd once described Muhammad ibn Sirin saying: As for Ibn Sirin, then he was never faced with two matters in his faith except that he abided by the most accurate and sound of them both.”

Musa ibn al-Mughirah: I saw Muhammad ibn Sirin entering the marketplace at midday. He was praising Allah, glorifying and remembering Him, so a man said to him, ‘O Abu Bakr! Now? (i.e. dhikr at this hour?).’ He said, ‘Indeed, it is an hour of heedlessness (marketplace ghaflah).’

If Ibn Sirin was called to a Walimah or to a wedding, he would first go to his house saying, ‘Give me sawiq (mushy drink made with barley, sugar and dates).’ It was said to him, ‘O Abu Bakr! But you’re going to a wedding where you can drink sawiq!’ He would reply, ‘I hate to unleash my hunger on the people’s food.’

He (rahimahullah) used to fast on alternate days, and on the day when he was not fasting, he would eat dinner but he would not take any supper. Then he would have Suhur (pre-dawn meal), and wake up fasting.

[pg. 345 - 347]

‘Kitab al-Zuhd‘ by Imam Ahmad ibn Hanbal

2010-12-26T22:39:00.001+04:00

Unrestrained Excess

2010-12-25T22:56:00.002+04:00

The ulama (scholars) of the past, in their search for knowledge and in order to progress and become close to Allah سبحانه وتعالى, sacrificed a lot. This is the reason why they were humble and simple, but nowadays many of us are spoilt and pampered and we complain if do not get what we want. Many ulama of tazkiyah have said that a person experiences spiritual heights if he remains hungry and in poverty, whereas he can never experience these with a full stomach and with all his needs fulfilled. Hunger and poverty automatically bring out the lofty qualities of humbleness and reliance upon Allah سبحانه وتعالى . This is the reason why many poor people live a life of mental and emotional luxury as well as spirituality. Much of the misbehaviour, rebellious attitude and arrogance nowadays are due to living a life of unrestrained excess. In order to reach spiritual heights such a person will have to sacrifice a lot, whereas with hunger and poverty spirituality comes more readily.

[This short excerpt is based on a brothers' majlis (gathering for spiritual training) held by Shaykh Abu Yusuf Riyadh ul Haq on 18th August 1999 and 21st August 1999].

sabeeluna Al Jihad

2010-12-25T06:39:00.002+04:00

Aquiring Knowledge From Books Only

2010-12-24T23:28:00.002+04:00

Making Ones Book One’s Shaykh

Muhammad Ibn Sireen said:

“Beware of books as those before you were mislead by books”

The Salaf used to say to People:

“And who is your Scholar, or where are your Scholars and they hated the one who had no scholars and just aquired the Knowledge from books”

It was reported that the Salaf also said:

“Whoever enters knowledge alone, he will emerge alone”

Imam Awzaee & Abdullah Ibn Mubarak both said:

“This knowledge used to be noble when men took it from other men. but when it entered into books, those who were not fit for it became involved in it”

Abdullaah Bin Ubaid said:

“Indeed, if the students reach the Scholars, then scholars will pass away and knowledge will remain with the students. And knowledge will depart if the students do not reach it (i.e. take it from the Scholars)”‘

Imam Shafi said:

“Whoever seeks knowledge from the Roots of the books, he will let the Rulings go to waste (ie.lack fiqh)”

Some of the Salaf mentioned:

“From the greatest afflictions and tribulations are those who become shuyukh through the sahifah”

Suleyman Ibn Musa Al-Amawi said:

“The Quran is not to be taken from the mushafiyyeen, and do not take Knowledge from the saahifiyeen”

Sa’eed Ibn Abdul Aziz said:

“The Knowlegde is not to be taken from a sahafiyy and do not take the Quran from a mushafiyy”

Imam Adh-Dhahaabi Said about Ali Ibn Rizwan:

“He did not have a teacher (shaykh). Instead, he busied himself with learning knowledge from books alone. He authored a book about acquiring a skill or craft solely by reading books and that this was more appropriate for the student. But this is wrong.”

Ibn Butlan said:

“From the reasons that it is prohibited and not like by the Salaf to do this (take knowledge solely from books), is because what may occur, by a person who is a beginner in seeking knowledge,he may easily confuse one word for the other (due to early arabic having no vowel symbol). this being the case, the Scholar who is firmly grounded in his knowledge will be able to take books (and understand what the student cannot) and the student will allow him to read the book and explain it to him”

He also said:

“There are things that exist in the books that divert one from Knowledge, and they are non existent in a teacher, and it is due to distortion that occurs due to resemblance of the letters, in addition to non-existence of the pronounciation, and the mistakes that occur due to straying of the eyes, lack of experience in iraab, corruption of the existing book, handwriting cannot be read, or reading that which is not written, not knowing the madhab of the author, poor quality of scripts, poor transcription, lack of stopping at the correct punctuation, mixing up terminologies of different subjects and using the terminilogy of one subject in context of others. and the exitense of greek terminology that the writer did not take from the arabic language. all of these things mentioned obstruct knowledge and the learner is relieved of them when he reads it to his teacher”

As-Safadeee mentioned:

“For this reason the scholars said do not take Knowledge from a person who aquires it from books”

A Summary of the Lessons and Benefits of Prayer

2010-12-17T22:08:00.002+04:00

From Ibnul Qayyim’s The Path to Guidance, Chapter Nine, pp 89-92 ,

Translated by: Aboo ‘Iyaad Amjad Rafiq

(1) That Allaah, the Exalted, wipes away sins by the five prayers.

(2) That the five prayers are an expiation for what occurs between them, if major sins are avoided.

(3) That sins burn and destroy a person, and thus it is necessary to extinguish that with the prayers.

(4) That the Muslim reaches the level of the truthful and the martyrs on account of his prayers, charity and fasting.

(5) The superiority of prayer*2 over other actions.

(6) That Allaah, the Exalted, bestowed a favor upon that Companion by entering him into Paradise before his brother who died as a martyr because he prayed more than he.

(7) That the prayer is light which illuminates the path of the servant in this world and the Hereafter.

(8) That an abundance of prostrations and prayers is the way to accompany the Messenger (sallallaahu ‘alaihi wa sallam) in Paradise.

(9) That a two-rak’ah prayer is more loved by the dead person than the world and whatever is in it.

(10) That emptying the heart for Allaah in the prayer puts a person in the same condition as the day when his mother gave birth to him.

(11) That should a person enter the Fire, refuge is sought from that, the angels will remove him from it and will recognise him by the marks of prostration.*3

(12) That the prayer participates in undoing the knots which Satan places at the top of one’s head.

(13) That the night prayer is the most excellent prayer after the obligatory prayers.

(14) That the one who prays at night obtains a reward which most of mankind do not.

(15) Gratitude is shown to Allaah with the (obligatory) prayer and night prayer.

(16) That the prayer most loved by Allaah is the prayer of Daawood (‘alaihisallaam) which is to pray for a third of the night and to sleep for two-thirds of the night.*4

(17) That as Allaah has bestowed a favor upon His servant by the hour during the night in which the supplication is answered, it is befitting for the Muslim to aspire to it and seek to find it so that he is given the good of this world and the Hereafter.

(18) That the night prayer is an evidence for righteousness and taqwaa, and it expiates the sins and prevents one from falling into them.

(19) That Allaah, the Mighty and Majestic, covers the husband and wife – who help each other in performing the night prayer – with His Mercy. If one of them refuses, the other sprinkles water on his or her face.

(20) That two units of prayer at night make a person amongst the men who remember Allaah often or the women who remember Allaah often.

(21) That Allaah is amazed by the man who gets up from his sleep, leaving his bedsheet, his wife and his love for her in order to perform prayer. Allaah laughs because of him and informs the angels about him.

(22) That there is no jealousy or competition except with regard to two men, one of whom prays at night reciting the Qur’aan which Allaah has bestowed upon him.

(23) That whoever recited ten aayaat in the night (in prayer) will not be written amongst the heedless, a Qintaar of reward will be written for him and Allaah, the Exalted, will say to him, “Recite and rise by one degree with every aayah,” until he comes to the last aayah he knows. Allaah favors him by giving him eternity.

(24) That whoever prays at night with a hundred aayaat is written amongst the devout worshippers, and whoever prays with a thousand aayaat is written amongst the Muqantareen, and whoever prays with two-hundred aayaat is written amongst the devout worshippers and sincere ones.

(25) That the one who walks to the prayer (in the mosque) is raised in ranks and has his sins removed, both while he goes to the mosque and when he returns from it.

(26) That for every step he takes, he receives ten good deeds.

(27) That the Muslim is written amongst the worshippers from the time he leaves the house till he returns to it.

(28) That the one receiving the greatest reward for the prayer is the one who walks the furthest towards it and then the one further than him (from the mosque).

(29) That one step which a servant takes to the prayer in congregation is counted as an act of charity for him.

(30) That taking many steps towards the mosque is from ar-Ribaat (guarding the frontiers)

(31) That every time a servant leaves for the mosque in the morning or the evening, Allaah prepares for him a feast in Paradise.

(32) That Allaah makes the light of those who walk throught the darkness to the mosques complete and perfect on the Day of Judgement.

(33) That the reward for the one who leaves his house in a state of purity for the obligatory prayer is like the reward of the pilgrim in the state of ihraam.

(34) That the one who leaves for the mosque has a guarantee from Allaah that He should provide sustenance for him and suffice him (in his affairs).

(35) That the one who walks for the prayer in congregation, after having beautified his ablution and travels to visit Allaah, the Exalted, is bestowed with a great favor in that Allaah honors those of his servants who visit Him, and Allaah’s honoring of them is increasing their faith [Eemaan], showing benevolence to them, rewarding them, raising their ranks, removing their difficulties and making their hearts content and happy.

(36) The obligation to pray in congregation.

(37) That the Prophet (sallallaahu ‘alaihi wa sallam) did not make a concession for the old blind man by allowing him to leave the congregational prayer. How then can those who are fit and well be allowed a concession?

(38) That whoever abandons the congregational prayer has been threatened with heedlessness and having a seal placed on his heart.

(39) That staying away from the congregational prayer is a sign of hypocrisy.

(40) The extreme striving of the Companions (radiallaahu ‘anhum) for attending the congregational prayer inspite of difficult circumstances. Some of the Salaf used to say:

Knowledgeable hypocrite speakers

2010-12-16T15:45:00.001+04:00

It is narrated from Sayyidina Umar (Allah be pleased with him) that Prophet of Allah (blessings and peace of Allah be upon him) said,

‘The worst thing I fear for my Ummah are the hypocrites who are knowledgeable speakers.’

Allama Munawi (Allah have mercy on him) said, this is the person who is expert in knowledge and can easily speak at lengths but by his heart (qalb) and actions he is an ignorant with corrupt beliefs. However, with his cunning speech he can misguide the public.

Taharat al-Quloob, page 42-3

This is an eye opener for all of us.

[Hypocrisy: a pretense of having a virtuous character, moral or religious beliefs or principles, etc., that one does not really possess.]

We need to check ourselves first, whether we are in this category.

Also, it gives as the clear direction that we should not be misled by speeches alone. The most important thing to see is the action of the speaker.

Is it in conformity with the teachings of Quran and Sunna, as done by our pious predecessors?

If not then it must be clear that ostentatious traditional garb (beards, turban, jubba, tasbih, etc.) or verbose heartrending stories or superb vernacular or expertise in contemporary marketing techniques (like stylish and sleek power point presentations, projectors, top of the line sound system, online state of the art setup, etc.) will not be spiritually beneficial at all.

Moreover, there is a greater chance that the speaker’s hypocrisy will be transferred to us.

Allahuma hafizna!

A considerable research, companionship and sincere advice from pious knowledgeable individuals is required to ascertain the sincerity of a speaker to benefit from him spiritually.

wa tawfiqi ila billah!

High Expectation

2010-12-12T11:16:00.002+04:00

Faqeeh Abul-Laith Samarqandi rahmatullahi alayh says:

Allah Ta'ala bestows four honours upon a person who restricts his worldly hopes:
* grants him the power to exert in devotions;
* grants him relief from worries;
* makes him content with small provision; and
* illuminates his heart.

The Ulama say that four things illumine a man's heart (with Noor):
* an empty stomach;
* associating with the pious;
* remorse over past sins; and
* restricting worldly hopes.

And Allah punishes him who entertains high hopes about the distant future with four types of affliction:
* makes him neglect the acts of devotion;
* increases his worries about worldly things;
* makes him ever greedy and anxious for an increase in wealth; and
* deprives his heart of mercy and compassion.

The Ulama say that four things breed hard-heartedness:
* eating too much;
* bad company;
* forgetfulness of one's own sins; and
* high hopes about the distant future.

Therefore, man must not have high expectations about the distant future; he should rather fear lest he should breathe his last the very next moment.

Abu al-Mundhir al-Shareef

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Abul-Mundhir Ash-Shareef (Mansoor Al-Barakaati), from the Ahlul-Bait (Direct Descendants of the Prophet (SAWS)'s family), Makkah, Arabian Peninsula. Killed during a Communist mortar attack on Qandahar, South Afghanistan, Summer 1990. 1st Hand Account.

"I love Allah! I love Allah! I love Allah!"

"Never in my life have I seen one man love another man as much as I saw Abu Muhammad love Abul-Mundhir..." [Sheikh Abu Sulaiman]

Born into a family who were direct descendants of the Prophet (SAWS), Abul-Mundhir grew up in Makkah with his five younger brothers and sisters. Unfortunately, he found bad company even in Makkah itself and began to drink alcohol within the Sacred City of Makkah. By the time he reached his late teens, both of his parents had passed away and he was left with the responsibility to bring up his five younger brothers and sisters, being the eldest of them all.

In 1987, at the peak of the Afghan Jihad, one of his younger brothers left the house without Abul-Mundhir's permission and he travelled to Afghanistan to join his brothers in the Jihad there. When Abul-Mundhir found out, he was furious. He tried for several months in vain to get his brother to return, but it was no use. Having exhausted all other means, Abul-Mundhir was left with no choice but to travel to Afghanistan himself in order to bring his brother back personally. Full of anger, he travelled to Afghanistan in summer of 1987 with the intention of bringing his younger brother back home. However, Allah had willed another purpose for his visit to Afghanistan.

The moment he crossed the Pak-Afghan border and entered Afghanistan, he felt his 'heart shake' as he himself later described. He experienced feelings of all types as he entered into Afghanistan, feelings that he was entering a divine and blessed place. Instead of searching for his brother, Abul-Mundhir decided that he may as well as get some military training whilst he was there and see for himself what all the uproar of Jihad was about. He thus travelled to Jalalabad and entered one of Usama bin Ladin's Jihad training camps. He stayed there for approximately two months.

By the end of his training, his mind and heart and turned around 180 degrees. He was no longer interested in returning home himself, let alone search for his brother in order to send him home. As he left the training camp, he said to brothers with whom he had developed a close friendship:

"From Afghanistan, lights will shine all over the World."

After spending some time on the Front in Jalalabad, he travelled to the Southern city of Qandahar, where some of the most vicious fighting in the whole of Afghanistan was taking place, due to the vast open, barren areas around Qandahar, hardly containing any natural cover. He stayed in Qandahar, fighting the Russian Forces and displayed unbelievable feats of bravery and heroism.

During one reconnaissance patrol, he ventured alone to the positions of the Russians in order to obtain intelligence about them. As he was approaching their positions, he came across a Russian post manned by six Russian soldiers and one Afghan Communist. Undeterred, Abul-Mundhir removed the safety catch from his assault rifle and quietly crept up to the post, without the enemy noticing. Once he was within five or xi metres of them, he opened fire on them. With the Help of Allah and his advantage of surprise, Abul-Mundhir was able to kill all seven of the enemy soldiers without receiving a single scratch. He gathered their weapons and walked back to the Mujahideen camp.

It was similar feats to this, together with his lovable personality and incredible popularity amongst the Afghan Mujahideen, who would normally keep to themselves and not mix too much with the Arabs, that he was chosen to sit on the Mujahideen Command Council for the entire Qandahar region. It was only a matter of time before the Council, together with all the other Afghan and Foreign Mujahideen in Qandahar, decided who they wanted to be their leader. After all, who else could they choose for their leader, other than the direct descendant of the Prophet (SAWS), who was, at the same time, brave, wise, intelligent, lovable and an excellent leader? In late 1988, Abul-Mundhir was made Ameer of the entire Foreign Mujahideen forces in the Qandahar region.

At that time in Qandahar, there was not a single man loved by as many people than Abul-Mundhir. Both the Afghan and the Foreign Mujahideen used to jokingly say to him:

"You are the Mahdi! You are our Ameer and you are the Ameer-ul-Mumineen (Leader of the Believers) since you are from the Quraish Tribe and a direct descendant of the Prophet (SAWS)!"

Abul-Mundhir would become angry at the brothers for saying that to him and he would seek forgiveness from Allah for them attributing something to him which he felt he was not worthy of. The Mujahideen also made many poems and songs about him to this effect and they would tease him with them. Whenever a successful operation would be carried out against the enemy, the Mujahideen would jokingly say to each other that Allah gave the Mujahideen success in the battle because of the presence of the Mahdi (i.e. Abul-Mundir) in their ranks. Abul-Mundhir would become very angry at such suggestions and would leave their company to sit by himself and seek forgiveness from Allah for what they were saying.

And so, month after month passed and the Mujahideen witnessed victory after victory until the Soviet Red Army withdrew from Afghanistan in February 1989, defeated and humiliated. The Jihad continued against the Communists and was not much lighter than the Jihad against the Soviets, since the Communists were still being helped by Soviet weapons, officers and logistics. Abul-Mundhir remained with his brothers, patient under fierce aerial bombing attacks and harsh conditions.

His Martyrdom

Thus came the summer of 1990, by which time Abul-Mundhir had spent over two full years in Afghanistan of which one year was spent as the Ameer of the Mujahideen in Qandahar. Abu Muhammad, the beloved companion and best friend of Abul-Mundhir, describes what happened on that midsummer evening, just before Maghrib (sunset) time.

"I was on a motorbike and had just returned to the Mujahideen base from the village nearby. I glanced in the distance and about 30m away I saw Abul-Mundhir sitting alone on a chair on the roof of a small stone house. The sun was about to set and the sky was filled with the reddish glow of Maghrib time. Abul-Mundhir was alone on the roof of the house and he was looking at the sky, making the remembrance of Allah. I looked at him and shouted to him, 'Abul-Mundhir!'.

No sooner had I said that, that a 120mm mortar shell landed on the house and exploded. The force of the explosion knocked me off my motorbike and I fell to the floor. Once the dust and daze of the explosion had gone, I stopped worrying about myself, but immediately thought about Abul-Mundhir. I looked to the house and could only see rubble. All the brothers rushed to the house to see if Abul-Mundhir was OK. One of the brothers helped me to go there.

We reached the house, and there, in the midst of the rubble, Abul-Mundhir was lying, loudly shouting 'Allahu-Akbar' and 'La ilaha illalah'. Large chunks of shrapnel had sheared open the side of his stomach and his inner body parts had spilt out. He was bleeding heavily. Immediately, the brothers rushed him to the Mujahideen ambulance and began the journey to Quetta, across the Pakistan border, where he could receive expert medical attention."

One driver and two brothers accompanied Abul-Mundhir in the ambulance. One of these brothers was Julaybeeb, from Makkah, and the other one was Sheikh Abu Sulaiman, also from Makkah. Sheikh Abu Sulaiman describes the journey:

"Night had fallen and the sky was dark by the time we joined the main road to the Pakistan border. The driver was driving without lights, since the enemy would almost certainly have bombed us had they seen us. Abul-Mundhir had lost a lot of blood. He was still conscious, but in a daze. He was saying to me:

'O Abu Sulaiman! I love Allah! I love Allah! I love Allah! O Abu Sulaiman! I am fed up from this Worldly life! I want to go to Allah and rest once and for all, away from this World! O Abu Sulaiman! I really love Allah! I really love Allah!'

I replied to him,

'O Abul-Mundhir! What are you saying?! You are the Ameer of the Mujahideen! You have only received a slight injury. Soon we will be in Quetta, have your injury attended to and then you'll come back!'

However, he kept on saying to me:

'No, O Abu Sulaiman! I have had enough of this World and want to rest! Abu Sulaiman, I really love Allah! I really love Allah!'

Saying this, he fell asleep. The journey was long and we had now been travelling for several hours into the night. A little distance before we reached the Afghan border town of Spin Boldak, I fell asleep but Julaybeeb remained awake."

Julaybeeb describes what happened next:

"Sheikh Abu Sulaiman was very tired and had dozed off to sleep. Abul-Mundhir was also asleep. A little while later, Abul-Mundhir suddenly opened his eyes. He stared into the distance, raised his right index finger and began to say 'La ilaha illalah Muhammadur-Rasoolullah', 'La ilaha illalah Muhammadur-Rasoolullah', 'La ilaha illalah Muhammadur-Rasoolullah'. After saying that three times, he closed his eyes and his pure, innocent soul (we hope from Allah but do not sanctify anyone above him) left his body to join the One he was impatient to meet.

As that happened, I witnessed two things for which Allah is also Witness. The entire ambulance filled with a beautiful scent the likes of which I have never ever experienced before in my life. Secondly, I heard a sound inside the ambulance, similar to the sound of the humming of bees and the chirping of birds, even though we were in an ambulance in the middle of the Afghan desert, in the middle of the night."

Sheikh Abu Sulaiman later commented that this sound was probably the remembrance being made by the Special Angels of Mercy who descend and personally witness the great ceremony of the Shaheed's soul leaving his body to join its Creator.

The ambulance continued to the town of Spin Boldak, near the Pakistani border, where Abul-Mundhir was buried. Sheikh Abu Sulaiman himself placed Abul-Mundhir's body into his grave, where it remains to this day to be raised up infront of Allah on the Day of Judgement, from a blessed land; the land on which there fell the blood of caravans upon caravans of martyrs in order to bring life to the Muslim Ummah.

Sheikh Abu Sulaiman and Julaybeeb returned to Qandahar with the sad news. This news hit the Mujahideen like a thunderbolt that devastated them. The Mujahideen began to weep at the loss of their dear friend, brother, leader, fighter, warrior, example, and direct descendant of the Prophet (SAWS). That day was not the day that only the Foreign Mujahideen wept, but it was also the day when hundreds of the Afghan Mujahideen, who rarely weep even when their parents die, wept at the departure of Abul-Mundhir from this World on his journey to the Eternal Paradise in the Company of His Beloved.

AL IHSAN

Narrations on the Piety of Imam Abu Hanifah

Rectify what remains (of your life) and you will be forgiven for what has already passed by

“The More Humble You Are Before Allah…”

Spending on One’s Family on the Day of ‘Ashura

Dhākir or a Ghāfil.

Humility

An Excellent Method of Reformation

Pearls of Wisdom

“Allah knows the fraud of the eyes, and all that the breasts conceal” [Quran, Ghâfir (40):19]

“And verily for everything that a slave loses there is a substitute,but the one who loses Allah will never find anything to replace Him.” [Related by Ibn al-Qayyim in ad-Dâ' wad-Dawâ Fasl, 49]

“Indeed,what kind of piety is there in a person who witnesses Allah’s sanctities being violated, his religion abandoned, the Sunnah of His Messenger shunned, and yet remains still with a cold heart and a shutmouth? Such a person is like a dumb Shaytan!” Ibn Qayyim al-Jawziyyah (rahimahullah).

Imâm Muhammad bin Sîrîn (rahimahullâh) said: “If you were to find out that your brother has done something bad, then you should look after an excuse for him, if you can’t find an excuse, you should say “He has an excuse.”" (Shu´b-ul-Îmân (6/323) by Imâm al-Bayhaqî)

Imaam Maalik Ibn Anas (d.179H) said to ash-Shaafi’ee (d.204H) when the two of them met: “Indeed I see that Allaah has placed a light upon your heart, so do not extinguish it with the darkness of disobedience and sin.”[I’laamul-Muwaqqi’een (4/258) of Ibnul-Qayyim.]

Abu Ubayd Al-Asqalaani said: “I have not seen Abu Ubaidah Al-Khawas laugh for forty years. It was said to him: “Why don’t you laugh?” He said: “How can I laugh while a Muslim is still imprisoned by the Mushrikeen?!” ["Sifat Al-Safwah", 2/416].

Bilal bin Sa’d has said: “A brother who remembers you of Allaah when you meet him, is better than a friend who places a dinar in your hand every time you meet him”. ["Hilyatul Awliyaa", 5/225].

Ibn al-Jawzi said; ” How strange! You loose a little from you and you cry. And your whole life is wasting and you’re laughing”

It is reported that ‘Awn b. ‘Abdillâh, the ascetic and jurist, said, “Sit with the repentant, for they have the softest hearts.” Abû Nu’aym, Hilyah Al-Awliyâ` Vol. 2 p192.

Ibn Taymiyyah (rahimahullah) said:”knowledge is more important than food without food the worst that will happen is death,but without knowledge the worst thing that will happen is eternity in the Hellfire.”

Mua’dh ibn Jabal (RA) said”Knowledge (Ilm) is a comforting friend in times of loneliness, it is the best companion during travels, & it is the inner friend who speaks to you in your privacy”

Ibn Al-Jawzi writes: “Abu Darda used to sit next to graves and when he was asked about this, he replied, ‘I am sitting amongst those people who remind me of the hereafter and when I leave, they will not backbite me”.[Minhaj Al-Qasideen, 432]

Yahyaa Ibn Mu’aadh said:ا “The night is long don’t shorten it with your sleep and the day is pure so do not make it filthy with your sins.” ["Sifatus-Safwah", 4/94].

Ash-Shafi’ee: “Knowledge is ignorance for the ignorant ones, and ignorance is ignorance for the knowledgeable ones.” (Adab Shar’iyyah 1/2280)

Ibn-ul-Jawzee: “If a Muhaddith reports a hadeeth the hearer knows, then he is not allowed to interrupt him.”(Adab Shar’iyyah 2/276)

Prophet Muhammad (peace be upon him) said:”One of you sees a small speck of dirt in the eye of his brother, but fails to see the large piece of dirt in his own eye.”(at-Targhib wat-Tarhib 3/236)

Ibn Hibaan wrote:“It is obliged for the bright person to use his ears twice as much in stead of his tongue and to realise that he has received two ears and just one mouth, so that he will be listening more than that he speaks.” ["Rawdah Al-...Uqala", 1/45].

Ibnul Qayyim (rahimahullaah): “Deeds without sincerity are like a traveler who carries dirt in his water-jug. The carrying of it burdens him and it brings no benefit.”

The lengthy discussion of Ash-Shaykh Al-Albaanee (رحمه الله) from “Silsilat ul-Ahaadeeth idh-Dha’eefah wal-Mawdhoo’ah” in proving that the hadeeth of ‘Ali (رضي الله عنه) being the gate of knowledge is a fabricated lie.

The Prophet of Allah (peace be upon him) said…”There will come a time when holding on to your Iman (belief) would be like holding on to hot coal.” (Al-Tirmidhi)

Ali Ibn Abi Talib said: Asceticism [zuhd] is not that you should own nothing, but that nothing should own you”.["Hadhihi Hiya Zawjati"].

“The sincere hearts and the pious supplications are soldiers which can never be defeated” [Shaykhul-Islaam Ibn Taymiyyah] Majmo Al Fatawa 644/28

”We used to say that those amongst us with the most Sins, are those who spend their Time talking about the Sins of others.” – Muhammad ibn Sireen (raheemahullah)

Al-Albaanee: “If you have taken knowledge from a scholar from before (In ancient times) via his books, then you can say that you are his student” (Silsila al-Huda wan Noor174)

The Prophet (صلى الله عليه وسلم) said, “Verily the closest people to me are those who fear Allah (Al-Muttaqoon), whoever they are and wherever they are.” (Ahmad from Mu’aadh ibn Jabal. Graded Saheeh by Albaanee in Saheeh ul-Jaami’, 2012.)

Ibn al-Qayyim: This world is like a shadow, run after it and you will never be able to catch it, turn your back against it and it has no choice but to follow you.

Also, Mu’aadh ibn Jabal said, “There is nothing that is a greater salvation from the punishment of Allah than the remembrance of Allah (Thikrullah).” (See As-Saheeh ul-Musnad, Vol.2, pg.144.)

The Prophet (صلى الله عليه وسلم) said, “The people should be lead (in prayer) by the one who recites the Qur’an the best among them.” (Ahmad from Anas bin Maalik. Graded Saheeh by Al-Albaanee in Saheeh ul-Jaami’, 8012.)

The Prophet (صلى الله عليه وسلم) said, “Every mild, gentle, easy going person, who is near to the people is forbidden for the Hell Fire.” (Ahmad from Ibn Mas’ood. Graded Saheeh by Albaanee in Saheeh ul-Jaami’, 3135, and As-Saheehah, 938)

The Prophet (SalalahuAlayhiwaSalam) said: “A person who teaches goodness to others while neglecting his own soul is like an oil lamp, which illuminates others while burning itself out.” [At-Tabarani]

Bilal bin Sa’d has said:“A brother who reminds you of Allaah when you meet him, is better than a friend who places a dinar in your hand every time you meet him”. ["Hilyatul Awliyaa", 5/225].

‎”Glad tidings to the one who leaves the dunya before it leaves him, prepares for his grave before he enters it, and pleases his lord before he meets Him.”(Yahya bin Muadh)

The Prophet (sallallahu alayhi wa sallam) said, “Pardon others, and you will be pardoned.” (Musannaf of Abdur-Razzaaq, and graded Saheeh by Al-Albaanee in Saheeh ul-Jaami’, Vol. 1, 981, and As-Saheehah, 1456.)

The Messenger of Allaah (peace and blessings of Allaah be upon him) said:“That I walk with my Muslim brother in [fulfilling his] need is dearer to me than being in i`tikaf in the masjid for a month.” [Ibn Abi Dunya, classed as Hasan by al-Albani]

Imam Ibn Al-Qayyim : The most precious reward during life is to busy yourself with most suitable and useful matters in their exact and suitable time.

“This whole religion (Islam) revolves around knowing the truth and acting by it, and action must be accompanied by patience.” IbnTaymiyyah

“This world is but a moment, so make it a moment of obedience.” AshShaafi’ee

Abû Al-Dardâ` once wrote to Salmân Al-Fârsî:Come to the Holy Land. [Salmân] wrote back, “Verily, the land does not make anyone holy; it is the deeds of a man that make him pure.”

Ka’b Al-Ahbâr – Allâh have mercy on him – said: “I would rather fornicate thrity-three times than consume a dirham of usury while Allâh knows that I knowingly consumed it as usury” Al-Mundhirî states in Al-Targhîb wa Al-Tarhîb

It is reported that Abû Bakr Al-Siddîq – Allâh be pleased with him – said, “One of the worst sins is a person taking his sin lightly.” Abû Bakr Al-Daynûrî, Al-Mujâlasah wa Jawâhir Al-‘Ilm article 2318

Imam Ibn Al-Qayyim : If you are afraid of any creature, you will run away from it. When you are afraid of Allah, you will love Him and seek to be close to Him.

Ibnul Qayyim (rahimahullah) said : “From the signs that your heart is dead, is when the Munkar (what is hated by Allaah from sins and disobedience) is presented to your heart, that it does not heart your heart. A poet once said : “A wound cannot harm a person who is already dead.”

It is reported that ‘Abdullâh b. Mas’ûd – Allâh be pleased with him – said: If I had ten days left to live, and I knew I would die by the end of them, and I had enough time to get married, I would get married for fear of temptation (fitnah)Sa’îd b. Mansûr, Al-Sunan article 493.

‘Umar ibn ‘Abdul-’Azeez said: “I have never lied since learning that lying adversely affects the liar.” Siyar A’laam an-Nubalaa. – Volume 5, Page 121

One of the Salaf said, “Accompanying the good people gives rise to goodness in the heart.” (Min Akhlaaq Us Salaaf)

Ahmad Ibn Harb (rahima hullah) said, “There is nothing better for a Muslim’s heart than to mix with the good people and to watch their actions, while there is nothing more harmful to the heart than mixing with the sinners and watching their actions.” (Min Akhlaaq Us Salaaf)

“Whoever would like to know what his relationship with Allah is, let him look at what people promise him, and what Allah promises him, and see which of the two his heart is more assured of.” Shaqeeq al Balkhee in Hilyat al Awliyaah by al Asbahaanee: 3/375.

It is reported that Imâm Al-Shâfi’î said: When I see a man from the Adherents of Hadîth, it is as if I have seen the Prophet – Allâh’s peace and blessings be upon him – alive.Al-Khatîb Al-Baghdâdî, Sharaf Ashâb Al-Hadîth article 85.

Ali Ibn Hussain (Radiyallahu anhu) would become pale on making ablution. He would then be asked, “What comes over you while you make Wudhu’?” He would reply, “Do you realize whom I am going to stand in front of?”

Imaam Muhammad bin Seereen (rahimahullaah) said: “If you were to find out that your brother has done something bad, then you should look after an excuse for him, if you can’t find an excuse, you should say “He has an excuse.”" (Shu’b-ul-Imaan (6/323) by Imaam al-Bayhaqee)

Muhammad ibn Mubashshir al-Karmeenee said: ((Muhammad ibn Salaam al-Baykandee’s pen broke whilst in the gathering of a Shaykh, so he announced “a pen for a deenaar”, whereby pens began to fall upon him (from all directions).)) Siyar A’laam an-Nubalaa. – Volume 10, Page 629

It is reported that Anas b. Mâlik said: If a woman passes in front of you, lower your eyes until she has passed by. (Ibn Abî Al-Dunyâ, Kitâb Al-Wara’ article 72.)

It is reported that ‘Alî b. Husayn – Allâh have mercy on him – said, “Tawbah is only through action, and turning back from what has been done. Tawbah is not by mere speech.” Ibn Abî Al-Dunyâ, Al-Tawbah article 57.

The Prophet Muhammed (Salla Allahu Alyhe Wa Sallam) Said “Whoever Wishes To Know What Allaah Has Prepared For Him, Then He Should Look At What He Has Prepared For Allaah.” (Saheeh al-Jaami as-Sagheer wa Ziyaadatuh) It is reported on the authority of Al-Wakî’ b. Al-Jarrâh

We went out one Eid with Sufyân Al-Thawrî and he said, “The first thing we will do on this day of ours is to lower our gaze.” Ibn Abî Al-Dunyâ, Kitâb Al-Wara’ article 66.

Ibn Taymiyyah said in Majmoo Fatawa: “The more the servant loves his master(Allah),The less he will love other objects and they will decrease in number.The less the servant loves his master(Allah),the more he will love other objects and they will increase in number.

Shaykh Ibn ‘Uthaymeen (rahimahullaah) said: “There is no comparison between one who has knowledge and one who does not, just as there is no comparison between the living and the dead, and one who hears and one who is deaf, and one who can see and one who is blind” (kitabul ilm)

Imam ash-Shafii: When the foolish one speaks, do not reply to him, for better than a response (to him) is silence, and if you speak to him you have aided him, and if you left him (with no reply) in extreme sadness he dies. siyar nuabala ad Dhabi

ibn Rajab: “Some of the Salaf used to ask Allaah for everything while they were praying such as salt for the dough and grass for the sheep.” (al-Jami’, p. 276)

Maalik ibn Anas (radhi-yallaahu ‘anhu) said:((Whoever does not love knowledge, then there is no good in him; So there should not be any acquaintence between you and him, and nor any friendship)). al-Khateeb in al-Faqeeh wal-Mutafaqqih – Volume 1, Page 15;

Prophet (‘alayhi salaam): “When a woman leaves her home, the Shaytaan follows her with his sight. A woman is closest to her Lord’s face when she is in her home.” (at-Tawhid 1/40 by Ibn Khuzaymah. Saheeh acc. ibn Khuzaymah and Ibn Hibban)

‘Abdullaah bin al-Mubaarak: “The one who rejects one of the letters of the Qur’aan, has rejected all of it (I.e the entire Qur’aan). The one who says; “I don’t believe in these words.” has made himself guilty of Kufr (disbelief).” (‘Aqeedat-us-Salaf wa Ashaab-ul-Hadeeth p. 18)

al-Awzaa’ee said:((Whoever stands the night in prayer, Allaah will make easy for him his standing on the Day of Judgment))Siyar A’laam an-Nubalaa. – Volume 7, Page 119

Ash-Shaafi’ee: “Four things strengthen the intellect: To avoid superfluous speech, to use Siwaak, to sit with righteous people and to sit with the scholars.” (al-Aadaab ash-Shar’iyyah (3/30))

‘Ataa. said:((‘Umar ibn ‘Abdul-‘Azeez used to gather the fuqahaa. every night and they would (all) remember death, the Day of Judgment and the Hereafter and then they would weep)). Siyar A’laam an-Nubalaa. – Volume 5, Page 138

az-Zuhri:”The one who seeks all knowledge at once will lose all knowledge at once. Rather take step by step by the days and the nights.” (Jami’ Bayan-il-’ilm 1/206)

Ibn Qayyim: “Obedience is light, disobedience is darkness, the bigger the darkness is, the more confused one is. At last one falls into innovations and misguidance without noticing it.” (ad-Da’, p.66)

Ibn-ul-Qayyim: “When I was in Makkah and couldn’t find a doctor, I instead read al-Faatihah over a glass of Zamzam-water several times. I thereafter drank it and noticed how I became all well.” (at-Tibb an-Nabawi, p.164)

Adh-Dhahabee: “Az-Zuhri memorised the Qur’aan in 80 nights.” (at-Tadhkirah 1/137)

Al-Albaanee: “I don’t know of anyone who is more knowledgeable in Hadeeth than Ibn Hajar after him.” (SHN 325)

Imâm Zayn ud-Dîn bin Rajab al Hanbalî: “The Imaam used to read 200 verses in every Rak’ah, so that they at last started to lean on sticks because of the long standing.”(Lataaif-ul-Ma´aarif, p. 235)

Imaam Maalik Ibn Anas (d.179H) said to ash-Shaafi’ee (d.204H) when the two of them met: “Indeed I see that Allaah has placed a light upon your heart, so do not extinguish it with the darkness of disobedience and sin.”
[I’laamul-Muwaqqi’een (4/258) of Ibnul-Qayyim.]

Ibn Al-Jawzi writes: “Abu Darda used to sit next to graves and when he was asked about this, he replied, ‘I am sitting amongst those people who remind me of the hereafter and when I leave, they will not backbite me”.
[Minhaj Al-Qasideen, 432]

Ibn-ul-Jawzee: “If a Muhaddith reports a hadeeth the hearer knows, then he is not allowed to interrupt him.”
(Adab Shar’iyyah 2/276)

‎”Glad tidings to the one who leaves the dunya before it leaves him, prepares for his grave before he enters it, and pleases his lord before he meets Him.”
(Yahya bin Muadh)

The Messenger of Allaah (peace and blessings of Allaah be upon him) said:
“That I walk with my Muslim brother in [fulfilling his] need is dearer to me than being in i`tikaf in the masjid for a month.” [Ibn Abi Dunya, classed as Hasan by al-Albani]

It is reported that ‘Abdullâh b. Mas’ûd – Allâh be pleased with him – said: If I had ten days left to live, and I knew I would die by the end of them, and I had enough time to get married, I would get married for fear of temptation (fitnah)
Sa’îd b. Mansûr, Al-Sunan article 493.