23 December 2012

When the Ummah Deviated from the Actions of the Heart


By Sheikh Safar al-Hawali

“…The Companions and the righteous predecessors understood the Book of Allah and implemented it in knowledge and action, and they knew the importance of the actions of the heart such as sincerity, certainty, truthfulness, love, etc. As a result, they became true manifestations of complete servitude to Allah, and they knew that لا إله إلا الله was not just a phrase spoken on the tongue. They knew that the person – if his heart submits and becomes subdued and humble – must carry out certain deeds, and that his limbs must also become subdued. This is why their lives became a living manifestation of these realities of faith that their hearts were experiencing, may Allah be Pleased with them and they with Him.

What happened in the later years to some of Ahl as-Sunnah wal-Jama’ah – and we are not talking about those who opposed them – is that they were afflicted with what others were afflicted with to a certain degree. They became afflicted with weakness, and their understanding became restricted and limited in their minds, and the whole concept of the Religion to them became nothing more than basic rituals, and the testimony that none was worthy of worship except Allah became a mere statement.

So, Ahl as-Sunnah no longer have the same strength and high esteem that they had during these previous three centuries or generations, because when the Prophet (صلى الله عليه و سلم) said: “The best people are my generation, followed by those who come after them, followed by those who come after them,” this did not mean that those who came after these three generations were innovators or followers of desires. Rather, they were from the same group. However, they were much less in number, and they had weakness. While their characteristics did not expel them from the circle of Ahl as-Sunnah, they did bring them down from the high degree occupied by the first three virtuous generations who were the the ultimate manifestations of action, faith, and belief in this religion.

This is proven by the fact that the scholars who understood the reality of the actions of the heart and spoke about them were met with a bit of suspicion. Some even reprimanded them, and I am not talking about the people of innovation. Rather, some of Ahl as-Sunnah reacted as if these people were coming with something new, or as if this scholar was coming with something that had never been seen before, or that he at least was coming with something that they had not learned from their own scholars. For example, look to how suspicious they were of what was brought by Shaykh al-Islam Ibn Taymiyyah or Muhammad bin ‘Abd al-Wahhab. Some of the people were good and righteous, and did not like innovations or dabble in them, and they were around during and before the call of Muhammad bin ‘Abd al-Wahhab. Despite this, they never called to what he called to, and they never revived what he revived because they were never exposed to what he was exposed to. However, along with Ibn Taymiyyah and Ahmad before him, he understood and knew that this belief consists of speech and action, and that if the heart is alive and moving, then the limbs must also move with life. So, the issue is not one of simple repetition where we just sit together and repeat our beliefs regarding Allah’s Names and Attributes, predestination, the Hereafter, etc., and that we each memorize all of this and then go home as guided people thinking we have attained blessing, knowledge, and virtue. There is no doubt that such a person really has attained much good, knowledge, and virtue thanks to Allah, and this is something great. However, the issue is much greater than this. These leading scholars learned just like the Prophet used to teach his Companions their faith before he would teach them the Qur’an.

Those who inherited this knowledge knew that it must be transformed into action, da’wah, struggle, and patience. Because of this, they moved forth in their lives. So, there was no way that Imam Ahmad would go along silently with the Ummah while it was deviating from the correct belief to a corrupt one even if he was harmed, beaten, whipped, or had everything else that you know of happen to him in the process.

Likewise, when Ibn Taymiyyah wanted to move this Ummah to Jihad, he was in the foremost ranks of the army. So, he fought the tawaghitof the Tatars, and he went in person to address them with the strongest of words. As for the Batinis, he would take his students with him and struggle against them by way of debate, and he would call the Muslims to fight the Crusaders. This is the true life in which the life and actions of the limbs come together with the life and actions of the heart. However, not every nation possesses this, and this is where Ahl as-Sunnah became deficient, and this was the situation upon the onset of the call of Muhammad bin ‘Abd al-Wahhab.

Today, we live according to this belief and upon the remnants of this call, thanks to Allah, and we find within ourselves this clear weakness that shows that we have not implemented the actions of the heart as they should be. Even if we do generally avoid the innovators, the issue is bigger than just avoiding innovators. Rather, we should become stronger in our faith, certainty, sincerity, and da’wah. How many of the Muslims and students of knowledge do not even know the conditions of لا إله إلا الله, which are knowledge, sincerity, certainty, truthfulness, acceptance, love, and submission? If we go back to the actions of the heart that I was talking about, we will see that لا إله إلا الله necessitates these conditions which are the very basics of faith…This is enough of a sign that the Ummah has this clear shortcoming and deficiency…”

  Source

19 December 2012

Some stories of Satan attending the dying person


Abdullah Ibn Ahmad Ibn Hanbal (The son of Ahmad ibn Hanbal) said “When Abu Ahmad (Ahmad ibn Hanbal) was dying, I was present with him holding a piece of cloth in my hand. He repeatedly felt unconsciousness for some time and then recovered saying every time “No! No” So I said “Oh Father, What is wrong with you? He said Satan is standing close to my feet, biting his tip fingers and asking me to follow him, and I keep telling him “No, till the moment I die”

Al Rabe’e ibn  Murra ibn Ma’bad Al-Jahni (who was a famous worshiper of Allah in Basra ) Once said “ I was in Levin attending to a dying man there. People kept telling him to utter Shahadah (To testify that there is no God but Allah) but he kept repeating “Drink and give me more wine” The same happened to another one in Ahwaz who kept repeating some strange words “Ten, Eleven, Twelve…”Then I learned that he is a businessman who was overwhelmed by his love of business and accounting”.

A third one here in Basra was asked to say shahada (To testify that there is no God but Allah) before his death , but he said “She asked me about lavatory I took her home to start a love story” The scholar Abu Bakr ibn Sulaymaan ibn Al Najjad commeneted: That was a man who was standing in the street when a woman asked him about the way to public lavatory, Instead he let her to his house and said these lines of verse at his death. “

The Author (Imam Qurtubi) said: A lot of example can be found among the people who concern themselves primarily with the affairs of this worldly life so much so that I was told that when a broker was on his death bed he was asked to utter shahada (To testify that there is no God but Allah) However he kept saying” Three and Half, Four and Half, etc…”as he was overwhelmed by his love for brokerage.

 I have also seen an accountant on the verge of death holding his fingers and counting digits. Another dying person was asked to utter shahada (To testify that there is no God but Allah) but he kept saying “repair so and so in my flat, and so and so in my garden”. A third also kept saying “Take care of the donkey, go and tie the donkey”. And a fourth kept repeating “Take care of the yellow cow” as he was totally preoccupied with it. We ask Allah to grant us Mercy and help us to utter shahada (To testify that there is no God but Allah) when we are to die. 

Source: An authentic selection from Imam al Qurtubi's At-Tadhkirah  

14 December 2012

Do not cry for me

لا تـبكني أمـاه وابـك بلوعة ديـناً جـريحاً ما عليه بــواكيا
Do not cry for me, Mother, rather cry heavily [instead] * for a wounded religion no one is crying for
ما كنت يومـا رغم حبسي جاثيا فـلأجل ربـي أسـتطيب عذابيا
Never in spite of my imprisonment did I kneel * and for the sake of my Lord I shall enjoy this punishment
أمـاه إن خـط القـضاء منيتي بـدم تحـرر فـاصبري لمصـابيا
O Mother, if my death has been decreed * then be patient for my tribulation
لله قـد قدمت روحـي راغبـا ثـمنـا ليبقى أصـل ديـني عاليا
I have willfully given my soul to Allah. * A small price to pay for my religion to remain high
وقحـمت أسـباب المنايا حاملا بيـدي لنـصرة دعـوتي أكفـانيا
I crossed the pathway of death, carrying * in my hands my Kaffan hoping to bring victory to my Religion
فالمـوت لا يـريع نفسـاً حرةً قهـرت خطوباً قـد عصفن عواتيا
For Death does not scare a free soul * [A soul] which has overcome trials coming forth as violent winds
والقيد ليس بمـوهن لي هـمتي والسجن ليـس بمحبطٍ آمــاليا
Handcuffs will not lower my determination * Neither will this prison lower my hopes
يا أمّ لا تبـكي لحبسي دمعـةً وابكي لـدينٍ ما علـيه بواكيـا
[So], Mother, do not shed tears for my captivity * And weep instead for this Religion which no one is weeping for
فالسجن خير من حيـاة مذلـةٍ وأنا لـربي قـد نذرت حياتيـا
For Prison is better than a life of disgrace. * And for my Lord, I vowed my life
أنا لست أركعُ رغبةً في لقمـةٍ أو أشتكي سـوطاً يُعربد عاتيـا
I am not one to bow down for a loaf [of bread] * or one to complain of the whip tearing my shoulders
فالسجن ليس بضائري إن ضمّني والقيد ليـس معجـلاً أكفانيـا
For Prison is not going to harm me when it embraces me * And these chains will not bring my death any sooner
والسجن ليس بحابسٍ لي دعـوتي والقيد ليـس بمطفـئ أنواريـا
This prison is not going to hold back my Message * and these shackles are not going to dim my Lights
أنا هـاهنا حر برغم سلاسـلي ورنينها يشـجي ربوع فؤاديـا
I am here free, in spite of my chains * and its sounds bring life to my heart
أنا هـاهنـا عزّي هنا حريـتي فالعز قيدي والشموخ جراحيـا
Over here I find my dignity, over here I find my freedom * Dignity [can be seen] in my shackles, and determination [can be seen] in my wounds
سأقول للسجن الذي قد ضمني اشدد قيودك لا تفـك وثاقيـا
I will tell this prison which has embraced me * Tighten your bonds, and do not let untie my chains
أنا هـاهنا حـر ودون قيودنـا شـعبٌ يُطأطئ للخيانة جاثيـا
I am here free, and away from these chains * is a nation which has lowered its head kneeling for Treachery
يا سجن إنّي قد عشقتُ سلاسلي هذي السلاسل والقيود سلاحيا
O Prison, I have fallen in love with these chains * these chains and bonds are my weapons [and source of strength]
يا سـجن إنـّي قد ألفتُ زنازني هـذي الزنازن والظلامُ ردائيـا
O Prison, I have gotten used to this jail cell. * This cell and its darkness are my cover and clothing
أنا في قيودك شامـخٌ في عـزتي والحرُ يخنع خلف سورك راضيـا
I am in your chains steadfast with my dignity * and those “free” outside your walls are happy in their disgrace
قد حددوا عيشي على قضبانـهم وبظـلِ قيدك مولدي ووفاتيـا
They restricted my life between these bars * and within the shadows of these chains is by birth and death
وعلى جدارك قد خططت ملاحمي حفراً بظفري والـمداد دمائيـا
On your walls I have recorded my struggles * with my nails I have carved it, and my blood I used as ink
بدمي خططت براءتي من كفرهم ولأجل ذا ضـاقت عليّ بلاديـا
With my blood I have written my dissociation from their Kufr * And for that reason my own country have narrowed and closed in on me
يا أمّ مـالك تذرفـين الدمع لا لا تفعلي أفديـك أمـاً حانيـة
O Mother, do not shed these tears over me, don’t * May I be scarified for you, what a kind loving mother you are
يا أمّ لا تبكـي لقيدي واصبري فالفجـر يشرق عن قريبٍ آتيـا
O Mother do not cry because of my shackles and be patient * Since Dawn will soon come bringing forth its light
والكفر مندحـرٌ بإثْر جيوشهم والنور من ديني يُشـعشع زاهيـا
Disbelief will soon disintegrate with its armies * And the light from my Religion [will remain] brightly shining
والحـقّ منتصرٌ برغم سجونـهم والقيد منكسـرٌ وديـني عاليـا
And the Truth will prevail, in spite of their jails * And the cuffs would soon break, and my Religion will remain high

أبو محمدالمقدسي – رمضان 1417- سجن سواقة في الاردن
Abu Muhummad al-Maqdisi, Ramadaan 1417, Swaqa Prison, Jordan

10 December 2012

Khushoo in prostration


Ibn Qudaamah (may Allah have mercy on him) said, "Try to feel modesty in your bowing and humility in your prostration because in such a position you have placed the soul in its proper place. In prostration you have returned the limbs to their place of origin-upon the dust from which they were created. Understand also the meaning of the remembrances with inclination and zeal."

Al-Qaasimee (may Allah have mercy on him) said, "It is desirable  that you renew the mention of the Greatness of Allah, the Sublime,  during them, that you strive to soften your heart, renew your  khushoo' and that you sense and realize the power of your Master  and His transcendency, then your own lowliness and insignificance.

Seek help from Allah to establish all of that in your heart and upon your tongue. Glorify Allah (above all defects) then give testimony for His Grandeur and that He is Mightier than every single thing. Repeat this so that it is confirmed and established (in your heart).  By saying, "Allah listens to the one who praises Him..." which means He will respond to the one who is grateful to Him, you raise your head from the bowing with certain hope. Then follow that with additional gratefulness by saying, "O Lord! To You belongs all praise." Then fall into prostration which is the highest form of submission and yielding oneself (to Allah). Place and fix the noblest of your limbs, the face, upon the lowest of things, the dust. Along  with this renew in your heart the greatness of Allah and say,  "Glorified is my Lord the Highest," then raise your head while  declaring His greatness and asking Him for your need by saying, "O Lord! Forgive me and show mercy to me." Confirm your modesty and humility by repeating this a number of times and then return to the prostration for a second time.

Source: The Path to Guidance by Ibn Al-Qayyim

05 December 2012

Umar and Self remorse


Once Umar RadiyAllah anhu was busy with some important affairs of the State, when a person came to him and, complaining about some petty grievance, asked for immediate redress.

Thus disturbed, Umar felt very much annoyed. He took the lash and struck the man saying:

"When I sit for redressing the grievances of the common men you do not come, and when I am engaged in other important work you come with your grievances to disturb me."

The person walked away in a sullen mood. When the man went away, Umar felt struck with remorse for having treated the man shabbily.

Umar ran after the man, and overtaking him handed him his lash and said:

"I have been hard on you and lashed you. You take this lash, and strike me so that the account may be squared."

The man was overwhelmed with the sense of justice of Umar. He said:

"O Commander of the Faithful, how can I raise my hand against you. I seek no revenge. I forgive you. May Allah forgive you."

Umar went home and offered a special prayer of repentance. He upbraided himself loudly:

"O Umar, you were low but Allah elevated you. You were wandering astray but Allah guided you. You were base but Allah ennobled you and gave you sovereignty over the people. Now one of them comes and asks you for requital for the harm done to him, and you beat him. What answer would you give before Allah?"

Umar kept chiding himself long. Holding a straw in his hand he said:

"I wish, I were a straw like this." Turning to himself he said, "I wish my mother had not given birth to me."

01 December 2012

Therefore it is not strange.....


By Sheikh Abdullah Azzam

My brothers, I will mention here the blessings and ease that Allah has surrounded us with in the midst of this constant storm of problems that afflict this small group that seeks nothing but to serve the Afghan Jihad. I mention these examples, and I feel the blessings descending due to their presence among us, their supplication for us, their truthfulness and sincerity, and their use of the scales of the Lord of the worlds. 

I think of Aba ‘Asim  and I think of Sa’ud al-Bahri, and I think of ‘Abd al-Wahhab al-Ghamidi, and I think of Yahya Sinyur, and I feel mercy descending upon us, and blessings filling our actions, and ease and success towards our destination – all due to the presence of these salihin who were chosen and taken by Allah, and we hope from Allah that they are martyrs with Him just as we testify for them in this world that they are martyrs.

I remember Sa’ud the day I was sitting with him – he was much, much younger than me and I felt like nothing in front of this lofty mountain of sincerity, dedication, firmness, and forgetfulness of the entire dunya. He would seek death wherever he could find it: “…taking hold of the reins of his horse whenever he hears the sound of alarm and commotion, seeking death wherever he can find it.”

Because of this, it is not strange that you see the light that had filled his heart begin to emanate from his grave towards the sky and returning, as witnessed by someone who is with you, and to which an Afghan testified to as well…

It is not strange that we see the corpse of Sa’d ar-Rashud eighteen hours after his martyrdom trembling at the sound of the Qur’an…

It is not strange that we smell the scent of Yahya from a distance of over five hundred meters, and that the hospital that handled his pure corpse smelled of musk for an entire week afterwards…

It is not strange that we still hear the sound of takbir coming from the grave of ‘Abdullah al- Ghamidi, as witnessed by Nadhar Muhammad – the commander of his region – and others who were fighting in the same region as he. I asked for further details, and they said to me: “If you wish to hear this takbir, come stay with us in our region…”

It is not strange that you smell the clothes of ‘Abd ar-Rahman al-Banna – Hamdi al-Banna –and they are still with us in this library four months after his martyrdom, and his hat and personal items emanate a sweet scent that the Afghans smell, saying: “This is the scent of a martyr…”

These miracles are not just empty claims or chatter. Rather, they were seen by the eye and smelled by the nose of many of those present. There is a youth who is sitting and listening amongst us right now who had Kalashnikov bullets shot at him. The bullets pierced his shoes, but he was uninjured. These shoes are here somewhere in the pile of your shoes, and their owner sits among you.

It is not strange that five mortar rounds are shot over a single trench containing three brothers: the Arab survives, the Afghan falls as a martyr into the arms of the Arab, and Allah is a witness that after his martyrdom, his corpse would emanate a smoke that smelled like the musk of ‘ud. It spread musk into the air, and this brother who held him is sitting with us now! He hears my words that I am speaking right now! Smoke!!

It is not strange that you know exactly when the soul leaves one’s body due to the emergence of a sweet smell of musk filling the car in which the wounded are transported, as occurred with ‘Abd as-Samad (may Allah have Mercy upon him). They said: “We did not know that his soul had left his body except after a sweet smell began emanating from his body…his pure body, which we ask Allah to make the Angels greet it by saying: ‘Come out, O sweet soul in a sweet body which you used to beautify it in the worldly life. Come out to sweet gardens and a Lord Who is not angry with you…’

The examples that are raised in such conditions are what Allah uses to protect societies from destruction. Societies feel safe because of them; victory comes down like rain because of them, people are provided for because of them, and punishments that descend from the sky are repelled because of them.

My brothers, do not think that an abundance of weapons is what brings about swift victory, and do not think that an abundance of wealth is what brings about swift victory. Rather, what brings about victory is the supplication of the righteous. During the conquest of the lands of the Turks and beyond – part of the land which is now considered part of the Soviet Union – Qutaybah bin Muslim al-Bahili saw a hand and a finger pointed towards the sky, and he said: “What is this hand that whispers to the sky?” They said to him: “It is the hand of Muhammad bin Wasi’.” They said: “Indeed, I love this more than 300,000 swords descending upon the disbelieving Turks. This hand that whispers to the sky in the course of battle is more beloved to me than 300,000 swords in the Path of Allah.”

Examples! But, they were examples that were nurtured upon truthfulness, by pure hands. They were turned away from this world by way of the souls who were free of the filth and blemishes of the Earth. So, they began walking on the Earth with their bodies, yet their souls were living in the heavens, participating with the Angels in making istighfar for those on Earth.

“Those who bear the Throne and those around it glorify the praises of their Lord and believe in Him, and ask Forgiveness for those who believe: “Our Lord! You comprehend all things in mercy and knowledge. So, Forgive those who repent and follow Your Way, and save them from the torment of the blazing Fire!” (Surah Ghafir: 7)

And in the authentic divine hadith, Allah Said: “I never hesitate in anything like I hesitate in grabbing the soul of My believing servant. He hates death, and I hate to make him displeased or to harm him.” al-Bukhari (6502). So, the Lord of Glory hesitates in taking his soul since Hehates to harm His Muslim servant.
This is the cream of the people. Search for it. Live with it. Travel with it as your guide and under its leadership. Worship Allah by way of the light that you see and hear from them.

Source: The Scales of Allah


28 November 2012

The good neighbour


Sahl Ibn `Abdullah At- Tustri (may Allah have mercy upon him) reported that, "He had a magian neighbor and from his water closet, there was a hole flowing into the house of Sahl. Sahl used to put a vessel under this flowing hole until all rubbish gathered in it and threw it during the night to conceal himself from the people.

Sahl continued to do that for a long period until the time of his death come. He sent for his magian neighbor and summoned him saying, "Enter this house and look into it. He entered and saw the hole with rubbish flowing from it into the vessel and he said, what is this, which I see? Sahl said this is from a long period; I receive it during the day and threw it during the night. The time of my death has come, and I fear that the manners of other people might not endure you, otherwise I would not tell you.. 

The magian said, O an old man, you treat me in such a way from a long period and I am still indulging in my disbelief? Stretch your hand to me, I testify that there is no god but Allah and that Muhammad is the Messenger of Allah(Sallalhu alahi wasallam). Then the soul of Sahl was taken.

Source: Major sins by Imam Dhahabi

27 November 2012

From within a hostile land


A Poem by Brother Tarek Mahenna

Halfway around the planet from the holy desert sands,
Upon which God’s final Prophet built with his hands,
A refuge for the believers, a Madinah so grand,
I grant you these words from within a hostile land,
To get you to understand that it was planned,
To imprison a small band,
Of young men upon the Truth who found their understanding outlawed and banned,
Remanded to the custody of injustice’s American brand,
Branded for life because of a way of life passed down from Negroes of sand,
Slave masters and house Negroes conspiring to stop a force unstoppable,
Inhospitable to the proposals of RAND,
I am hostile,
To any who would revile,
The Truth even if they smile,
In my face all the while,
Yes, I live my life by the Book,
So, don’t give me that look,
You crooks,
It is you who took,
From humanity its freedom to let its soul fly,
To its sole Creator,
In Whose eyes this capitalistic, materialistic prison of a world isn’t worth the wing of a fly,
So, we wait in this prison like knights without horses,
Weeping on the nights that we recite His verses,
Or hear it,
Serious and bearded,
No one had to force us,
We just read ancient texts and decided to join forces,
With the Prophet and his Companions,
To accompany their fight,
To become companions of the Right,
Right to Heaven we hope to go and avoid Hellfire’s fright,
To Hell with the enemies who frighten us with shackles and chains,
Who go to great pains to keep us in pain,
All in vain,
Because our veins flow with blood,
That is worth less to us than the Pleasure of the Lord who created them from mud,
Their tears flow: “Why? Why won’t he submit to our manmade gods?” they furiously ask,
As I throw mud in their faces, lean back, and laugh…

- Tariq Mehanna, Ramadan 5 1433
(July 24, 2012)

(May Allah release him)



25 November 2012

Sukoon Al Layl


There has not been a Prophet or Messenger except that they spent their nights in the worship of the One Who had sent them, and the night prayer has always been a sign of a believer. An Ummah precedes us who would revive their nights with prayer and supplication, who would beseech their Lord at a time when He is closest to them. Abu Bakr al-Siddiq (radhiallahu `anhu) once said to ‘Umar, ‘O Umar! Verily, Allah has rights by night which He does not accept during the day, and verily Allah has rights by day which He does not accept during the night…’

Truly, the Paradise of the believer in this world lies in his place of prayer…

The night prayer of the Prophets

Fudhayl ibn al-’Iyadh: ‘It used to be said that the characteristics of the Prophets and the righteous, the chosen ones from Mankind whose hearts are pure, are three characteristics: They were forbearing, oft-returning (to Allah), and they all had a portion of Qiyam al-Layl (the night prayer).’

Musa `alayhisalam: The Messenger of Allah (sallallahu `alayhi wa sallam) said, ‘I passed by Musa – `alayhisalam – on the night of my Ascension while he was in his grave praying.’ 1

‘Isa `alayhisalam: ‘Verily the night and the day are two stores so look to what you do in them.’ Ibn ‘Abbas (radhiallahu `anhu) said regarding Prophet ‘Isa, ‘Wherever the night caught up with him, he would straighten his feet and stand in prayer until the morning.’ 2

Dawud `alayhisalam: The Messenger of Allah (sallallahu `alayhi wa sallam) said, ‘Dawud was the most devout worshipper from Mankind.’ 3

The Messenger of Allah (sallallahu `alayhi wa sallam) said, ‘The most beloved of prayers to Allah is the prayer of Dawud and the most beloved of fasts to Allah is the fast of Dawud. He used to sleep half of the night, stand up in prayer for a third of it and sleep a sixth of it, and he used to fast on alternate days.’ 4

Sulayman `alayhisalam: The Messenger of Allah (sallallahu `alayhi wa sallam) said, ‘The mother of Sulayman ibn Dawud said to Sulayman ‘O my son, do not sleep a lot at night because indeed, sleeping too much at night will leave a man in poverty on the Day of Judgment.’ 5

The night prayer of the righteous

The Prophet (sallallahu `alayhi wa sallam): ‘Upon you is to observe the night prayer for it is the way of the righteous that came before you…’

Whenever Mu’adh ibn al-Jabal rose to pray at night, he would call out, ‘O Allah, indeed the eyes of people are asleep and the stars have receded but You are the Ever Living and Eternal. O Allah, my way to Paradise is slow and my fleeing from Hellfire is weak. O Allah, grant me Guidance from You which you return to me on the Day of Judgment, truly You do not fail in Your Promise.’ 6

Abul-’Aliyah: ‘We used to consider it a big sin that a man learns Qur’an then he sleeps without reciting some of it (in prayer).’ 7

Al-Hasan al-Basri: ‘If a slave falls asleep in prostration (out of tiredness), Allah boasts about him to the Angels saying, ‘Look at My slave, he worships Me whilst his soul is with Me and he is in prostration.’ 8

He (rahimahullah) also said: ‘By Allah, I have accompanied a people who spent these dark nights prostrating and standing up in prayer to their Lord. Their tears would flow down their cheeks, one time they’d be bowing and another time they are in prostration. They beseech and implore their Lord to free their necks (from the Hellfire) and the long night did not bore them because of the hope in their hearts for the Day of Return. May Allah have mercy upon a person who competes with them in these deeds and who is not content with falling short… truly the world has cut off its inhabitants and the deeds of a people are only returned to them.’ 9

It was once said to Yunus ibn ‘Ubayd, ‘Have you ever seen anyone perform like the deeds of Al-Hasan al-Basri?’ He said, ‘By Allah, I have not seen anyone who even speaks like him so how can I see anyone do like his deeds?! His words of admonition used to make the hearts weep while the admonition of other people doesn’t even make the eyes weep.’ 10

Al-Rabi’ ibn Khuthaym: He bought a horse for thirty thousand and used it to partake in battles. One day he sent his servant Yasar (on an errand) and tied his horse. When the servant returned he said, ‘O Rabi! Where is your horse?’ He said, ‘It has been stolen, O Yasar.’ He said, ‘While you were looking?!’ He said, ‘Yes, O Yasar. But I was beseeching my Lord `azza wa jall and there is nothing to busy me from beseeching my Lord.’ Then he made du’a for the thief saying, ‘O Allah, he stole from me and it was not I who stole from him. O Allah, if he is wealthy, then guide him and if he is poor then give him wealth.’ 11

Al-Hasan al-Banna: ‘The minutes of the night are expensive so do not render them cheap by heedlessness.’

One of the Salaf used to say: ‘For 40 years, nothing has upset me as much as the rise of dawn.’ (i.e. marking the end of tahajjud)

‘Amr ibn al-Aswad used to have an expensive garment of 200 dirhams which he wore exclusively for the night prayer. 12

Imam Hamza ibn Habib (one the 7 Qurraa): Muhammad ibn al-Fudhayl said about him, ‘I don’t consider that Allah keeps punishment away from the people of Kufa except by (the virtues of) Hamza. He used to read the Qur’an until the people departed, then he would pray four units, then he would pray between al-Dhuhr and al-’Asr, and between al-Maghrib and al-’Isha. One of his neighbours said that he never used to sleep at night and that they would often hear him recite the Qur’an melodiously.’ Hamza himself used to say, ‘I would look into the mushaf (copy of Qur’an) until I feared losing my sight!’ 13

Abu Ja’far (also one of the Qurra): Nafi’ (rahimahullah) said. ‘When Abu Ja’far was being washed (for his funeral), they saw that between his neck and heart was a script like that of the mushaf. No one from among those present doubted that this was the light of the Qur’an.’ 14

‘Abdullah ibn Ghalib al-Hadani: ‘When the enemy approached (in battle), he said ‘What can sadden me in this world? By Allah, there is no happiness in it for the wise one and by Allah, were it not for my love of meeting the night in prostration and lying my forehead down for You O’ Master, in-between movement of limbs and joints (i.e. praying), in the depth of the nights all in hope of Your reward and Pleasure, were it not for this, I would have hoped to leave this world and its people.’ Then he broke the scabbard of his sword and went forth to fight until he was killed. When he was buried, they found the fragrance of musk at his grave and the people began to take the dust of his grave as if it were musk.

A man once saw him in a dream and said, ‘O Abu Faras, what have you done?’ He said, ‘The best of deeds.’ He asked, ‘Where have you gone?’ He said, ‘To Paradise,’ He said, ‘With what?’ He said, ‘By having conviction (yaqin) and standing for long periods in Tahajjud (night prayer) and bearing thirst in the midday heat (i.e. fasting).’ He said, ‘And what is this sweet fragrance at your grave?’ He said, ‘That is the fragrance of recitation and thirst.’ He said, ‘Advise me.’ He said, ‘Seize goodness for yourself; do not allow the nights and days to pass you by empty, for indeed I have seen that the righteous ones attain piety with piety.’ 15

Qatadah: ‘A hypocrite does not remain vigil at night (in prayer).’ 16

Abu Salman al-Darani: ‘If it wasn’t for the Night prayer, I wouldn’t have liked to remain in this world.’

Hadith: The Messenger of Allah (sallallahu `alayhi wa sallam) said, “Our Lord descends during the last third of each night to the lower heaven, and says: ‘Is there anyone who calls on Me that I may respond to him? Is there anyone who asks Me that I may give unto him? Is there anyone who requests My Forgiveness that I may forgive him?” 17

Rabi’a al-’Abidah: When questioned by her husband as to why she gets up to pray at night, she simply said, ‘I only rise up when I am called.’ 18

And ‘Utbah would be found walking along the seashore at night saying, ‘O Allah, if You punish me, then I do love You and if You have mercy upon me, then still I love You.’ 19

Hadith Qudsi: ‘O My Slaves, it is only your deeds which I record for you, then I shall reward you for them…’ 20

References

1] Sahih Muslim, Ahmad and al-Nasa’i
2] Al-Bidayah wal-Nihayah (2/16)
3] Sahih Muslim, al-Tirmidhi, al-Hakim
4] Sahih al-Bukhari
5] Reported by Ibn Majah and al-Bayhaqi (chain contains al-Fadhl ibn ‘Isa who is weak)
6] Hilyat al-Awliya, by Abu Nu’aym
7] Al-Zuhd, by Imam Ahmad ibn Hanbal
8] Al-Zuhd
9] Mukhtasar Qiyam al-Layl, by Al-Marwazi
10] Tanbih al-Mughtarin, by Al-Sha’rani
11] Al-Zuhd
12] Al-Bidayah wa al-Nihayah, by Ibn Kathir (8/26)
13] Ma’rifat al-Qurraa al-Kibar
14] Siyar A’lam al-Nubala, by Imam al-Dhahabi
15] Mukhtasar Qiyam al-Layl, by Imam al-Samarqandi
[16] Hilyat al-Awliya’, by Abu Nu’aym
[17] Sifat al-Safwah, by Ibn al-Qayyim
[18] Reported by al-Bukhari and Muslim
[19] Sifat al-Safwah
[20] Sahih Muslim

24 November 2012

Some miracles that happened to righteous people


With regard to karaamaat (miracles) of the righteous among this ummah, such as the scholars, devoted worshippers and ascetics, there are many such stories. We will quote a few examples of such incidents that were narrated by the scholars in their books. However we should point out that many of the stories that have been narrated in this regard may not be sound, so it is essential to verify reports of this nature before taking them seriously or quoting them. 

It was narrated that Qays ibn Abi Haazim said: I saw Khaalid ibn al-Waleed (may Allah be pleased with him) in Heerah. Some poison was brought to him and he said: What is this? They said: Poison that kills in a very short time. He said: Bismillah (in the name of Allah), then he swallowed it and nothing bad happened to him. 

(Sharh Usool I‘tiqaad Ahl as-Sunnah wa’l-Jamaa‘ah, 6/498; al-Bidaayah wa’n-Nihaayah, 6/382)

It was narrated that Thaabit al-Bunaani said: I was with Anas when his steward came to him and said: O Abu Hamzah, our land is very dry. Anas got up and did wudoo’, then he went out to the desert and prayed two rak‘ahs, then he offered supplication (du‘aa’). And I saw the clouds gathering, then it rained until everything was full. When the rain stopped, Anas sent one of his family members to look and said: See how far the rain reached. So he looked and it had not reached beyond his land except a short distance.

(End quote from Sharh Usool I‘tiqaad Ahl as-Sunnah wa’l-Jamaa‘ah, 7/11; al-Bidaayah wa’n-Nihaayah, 9/107) 

It was narrated that Ja‘far ibn Zayd al-‘Abdi said: We went out on campaign to Kabul and among the army was Silah ibn Ashyam. When we got close to the land of the enemy, the commander said: No one among the troops should wander off away from the army. A mule of Silah’s strayed, carrying its load, and he started to pray. It was said: The people (i.e. the army) have started moving on. He said: It is only two brief rak‘ahs. Then he offered supplication (du‘aa’) and said: O Allah, I urge You to return my mule and its load to me. Then it came and stood in front of him.

(End quote from Sharh Usool I‘tiqaad Ahl as-Sunnah wa’l-Jamaa‘ah, 7/142) 

It was narrated that Naafi‘ ibn Abi Nu‘aym said: When Abu Ja‘far Yazeed ibn al-Qa‘qaa‘ al-Qaari’ was washed (ghusl) after he died, they looked at the area between his throat and chest and saw that it looked like a page of the Mushaf. He said: None of those who were present doubted that it was the light of the Qur’aan.

(End quote from Tahdheeb al-Kamaal, 33/201) 

It was narrated from Muhammad ibn Ziyaad al-Alhaani, from Abu Muslim al-Khawlaani, that a woman turned his wife against him, so he prayed against her and she lost her sight. Then she came to him and said: O Abu Muslim, I did such and such, but I shall not do it again. He said: O Allah, if she is telling the truth then restore her sight to her. And she regained her sight. 

(End quote from Hilyat al-Awliya’, 5/121) 

It was narrated that Bilaal ibn Ka‘b al-‘Akki said: Some boys said to Abu Muslim al-Khawlaani when a gazelle passed by: Pray to Allah to detain this gazelle for us. He prayed to Allah (du‘aa’) and He detained it until they caught it with their hands. 

(End quote from Tareekh Dimashq, 27/215) 

It was narrated that Shaqeeq said: I was in some farmland of mine when a cloud came, and I heard from it a voice saying: Rain on the land of So and so. So I went to the man and said: What do you do with your crops? He said: I plant one third (i.e., save the seeds for planting), I eat one third and I give one third in charity.

(End quote from Sharh Usool I‘tiqaad Ahl as-Sunnah wa’l-Jamaa‘ah, 7/94) 

It was narrated from Abu’l-‘Alaa’ ibn ‘Abdillah ibn ash-Shakhkheer that ‘Aamir ibn ‘Abd Qays used to take his stipend and carry it in the hem of his rida’ (upper garment), and he would not meet any of the poor who asked him for something but he would give him something. Then when he entered upon his family, he gave it to them and they counted it, and it was the same as what he had been given (i.e., it had not decreased at all).

(End quote from Tareekh Dumashq, 26/29; al-Isaabah, 5/77) 

It was narrated that Yoonus said: When Mutarrif ibn ‘Abdillah entered his house, the vessels in his house would glorify Allah.

(End quote from Tareekh Dimashq, 58/323; Hilyat al-Awliya’, 2/206) 

It was narrated that Qataadah said: Mutarrif ibn ‘Abdillah and a companion of his were walking on a dark night, and at the end of the whip of one of them there was a light. He said to his companion: If we tell people about this they will say that we are lying. Mutarrif said: The one who says we are lying is more of a liar.

(End quote from Hilyat al-Awliya’, 2/205; Siyar A‘laam an-Nubala’, 4/193) 

It was narrated that al-Jurayri said: ‘Abdullah ibn Shaqeeq was a man whose du‘aa’s were answered. Clouds would pass by him and he would say: O Allah, do not let them go beyond such and such a place before it rains, and they would not go beyond that place before it rained.

(End quote from Tareekh Dimashq, 29/161) 

It was narrated that al-Haarith ibn an-Nu‘maan said: Ibraaheem ibn Adham used to pick fresh dates from oak trees.

(End quote from Tareekh Dimashq, 6/326; Siyar A‘laam an-Nubala’, 7/393) 

It was narrated that Yahya ibn Katheer al-Basri said: Kahmas ibn al-Hasan bought some flour for one dirham and ate some of it, then after a long time he weighed it and found that it was the same weight as when he bought it.

(End quote from Siyar A‘laam an-Nubala’, 6/317) 

23 November 2012

Some of the wise saying of Prophet Idris (Enoch)


"Happy is he who looks at his own deeds and appoints them as pleaders to his Lord."

"None can show better gratitude for Allah's favors than he who shares them with others."

"He who indulges in excess will not benefit from it."

“There is no better way to thank Allah for His favors than to be kind and generous to His creation.”

“When you invoke Allah make your intention sincere and pure.”

“Wisdom is the life of the soul.”

“Do not be jealous of people for the things they have, for their enjoyment of those things is short lived.”

“Nothing can make one feel rich when one seeks to have more than bare necessities.”

Collected from "Stories of the Prophets"  & "Atlas of the Quran" 

22 November 2012

Allah has given me a better offer


It was narrated that Ibn 'Abbas (RadiyAllah anhu) said: There was a drought at the time of Abu Bakr as-siddiq(RadiyAllah anhu). The people came to Abu Bakr and said: It has not rained and the earth is not bringing forth its produce and the people are suffering great hardship. Abu Bakr said: Go and be patient, for evening will not come before Allah the Most Generous grants you relief. It was not long before the workers of ‘Uthman(RadiyAllah anhu)  came from Syria, bringing him one hundred camels laden with wheat - or foodstuff. The people gathered at 'Uthman's door and knocked on the door.

 'Uthman (RadiyAllah anhu) came out to the crowd of people and said: What do you want? They said: It has not rained and the earth is not bringing forth its produce and the people are suffering great hardship, and we have heard that you have food; sell it to us so that we may give it to the poor Muslims. 

'Uthman(RadiyAllah anhu)  said: By all means, come in and buy. The merchants went in and saw the food in the house of 'Uthman. He said: 0 merchants, how much profits will you give me for that which I bought from Syria? They said: Twelve in return for ten. 'Uthman (RadiyAllah anhu) said: I have had a better offer. They said: Fifteen for ten. 'Uthman said: I have had a better offer. The merchants said: O Abu 'Amr, there are no merchants in Madinah other than us. Who has given you a better offer? He said: Allah, may He be blessed and exalted, has given me a better offer, ten for every dirham. Can you offer me more? They said: No, by Allah. He said: I call upon Allah to bear witness that I am giving this food as charity for the poor Muslims.

Ibn 'Abbas said: Last night I saw the Messenger of Allah (Peace be upon him) in my dream. He was riding a black and white mule, wearing a suit of light; on his feet were shoes of light, in his hand was a staff of light, and he was hastening. I said: 0 Messenger of Allah (Peace be upon him), I am longing to see you and hear you speak. Where are you hastening to? He said: "O Ibn 'Abbas, 'Uthman has given charity, and Allah has accepted it from him and given him a bride in Paradise, and I have been invited to the wedding."

Source: The biography of Uthman ibn Affan by Dr.Muhammad As-Sallabi/Translated by Nasir Khattab, Source originally taken from al-Riqqah wa'l-Buka', p. 190