Diraar bin Damirah Kinaani رحمه لله once came to Mu'aawiya رضى لله عنه , who asked him to describe Ali رضي الله عنه, Diraar bin Damirah Kinaani رحمه لله said, "Would you excuse me?" Mu'aawiya رضي الله عنه replied, "You cannot be excused." Diraar bin Damirah Kinaani continued,
"If I have to say something, then I swear by Allaah that Ali رضي الله عنه was a man of high objectives (with immense honour).
He was a man of tremendous strength who always spoke decisively and passed judgement with utmost justice. Knowledge seemed to burst forth from his every limb (people learned something from his every word, action and even when he did nothing) and wisdom spoke through him from every angle. He kept aloof from the world and its attraction, taking comfort from the night and its darkness."
By Allaah, Ali رضي الله عنه shed many tears and remained in deep thought for long periods. He would often turn his hands over and address himself. He liked simple clothing and coarse (unrefined) food. By Allaah He was just like one of us and when we met with him, he would make us sit close to him and ensured that he answered our every question. Despite him being close to us and us being close to him, we were too overawed to speak to him. When he smiled, his teeth appeared to be a string of pearls.
He showed enormous respect towards men learned in the matters of Deen and he showed great love towards the poor. In front of him, a powerful person never expected to succeed in his false claims and a weak person never lost hope in his justice."
"Allaah is Witness to the night when I once saw him sitting in his Mihraab when the night had already drawn its curtains and the stars had vanished. He was holding his beard and bending over, displaying the distress of a person bitten by a scorpion. He wept like a bitterly grieved person and I can still hear his cries echoing in my ears as he repeated the words, 'Yaa Rabbanaa! Yaa Rabbanaa! (Oh our Rabb! Oh our Rabb!)' In this way, he humbled himself before Allaah .
He then address the world saying, '0 world! Are you trying to deceive me? Are you staring expectantly at me? Get away! Get away and use your charms on someone else because I have divorced you thrice. Your life is short, your company is demeaning and people easily get into trouble because of you. Oh dear! Oh dear! The provision (for the journey to the Aakhirah) is meagre, the journey is long and the road is frightening."'
(Upon hearing this,) Tears flowed uncontrollably from the eyes of Mu'aawiya رضي الله عنه onto his beard and he began wiping them away with his sleeve. The people present were also choked with their weeping. Mu'aawiya then said, "That was indeed an accurate description of Abul Hasan ( Ali رضي الله عنه ).
May Allaah have mercy on him. 0 Diraar, what was your reaction to his death?" Diraar bin Damirah Kinaani رحمه لله replied, "I felt the anguish of a woman whose only child is slaughtered in her lap, whose tears neither stop nor does her grief diminish." After saying this, Diraar bin Damirah Kinaani رحمه لله stood up and left.
Source: Hayatu Sahaba ( Quoted from ' Abu Nu'aym (Vol.1 Pg.84). In his book isti'aab (Vo1.3 Pg.44), Ibn Abdil Barr has also reported this narration from Hirmaazi who hailed from Hamdaan and who reported the same from Diraar Sadaa'i.)
Showing posts with label Obedience towards Allah. Show all posts
Showing posts with label Obedience towards Allah. Show all posts
10 April 2011
17 March 2011
Preparing Ourselves for the Hereafter
By Sheikh Khâlid Husayn
Praise be to Allah who said: “And for those who fears the time when they will be standing before their Lord, there shall be two gardens (in Paradise).” [Sûrah al-Rahmân: 46]
May Allah bestow His peace and blessings on His prophet who said: “If you knew what I know, you would laugh little and weep much. [Sahîh al-Bukhârî (4621, 6486, 7295) and Sahîh Muslim (2359)] And may Allah be pleased with the Companions who wept upon hearing this hadîth.
It is right for us to have fear of that day that we all have to face. That Day of Resurrection is a day of distress and deep regret. It is that long and ominous Day in which all humanity will stand before their Lord. On that day, fear will make the pregnant woman miscarry. People will be as if they are drunk but they shall not be drunk save that the severity of Allah’s punishment will make them that way. On that day, fear will make the hair on the heads of small children turn gray.
We should seriously start to prepare ourselves for that day, since it is the crossroads on the long journey of our existence. From there, we will head either to Paradise or to the Hellfire. Those who enter paradise will dwell there for all eternity in perpetual happiness and enjoyment, while those who go to Hell will face torture, and the denizens of Hell will find to their distress that they have eternal lives as well.
We must, however, have an optimistic outlook regarding our Lord. His mercy is truly vast for those who believe in Him and worship Him sincerely and it always takes precedence to His wrath. The Prophet (peace be upon him) has told us that Allah is more merciful to us than a devoted mother is to her newborn child. [Sahîh al-Bukhârî (5999) and Sahîh Muslim (2754)]
The fear that we have of the Day of Resurrection should motivate us to be more devoted in worship and more ready to engage in good deeds. We should pray and fast more often and renew our efforts to make pilgrimage. We should be good to our families and show kindness to our parents. There are many different ways to do good.
This same fear should help us to abstain from sinful acts and disobedience to Allah. This fear, then, will actually have a positive effect on us. It is not a negative fear that will make us inactive and despair of Allah’s mercy.
The following activities are very helpful in helping a Muslim prepare for that dreadful day, “a day wherein they will be brought forth and nothing about them will be hidden from Allah.” [Sûrah Ghâfir: 16]
1. We should read the Qur’ân and contemplate its meanings. We should consider its rulings and appreciate the good that it promises us as well as the warnings that it gives us.
2. We should read about the life of the Prophet (peace be upon him). We should study how he conducted himself in obedience to Allah and how he abstained from overindulgence in worldly pleasures.
3. We should likewise read the biographies of the Companions and those who followed after them and look at how they strove to attain success in the Hereafter.
4. We should often contemplate the inevitability of death. We should be aware of the trials that follow in the grave and during the resurrection. We should visualize ourselves standing before Allah, the most scrupulous and just of judges. We should think about the bridge that we will have to cross in order to attain salvation, a bridge from which many will slip and fall to their destruction. We should think about the joy that will be experienced by the people of Paradise and the suffering and sorrow of the denizens of Hell.
We need to always keep in mind that death can come to us at any moment. How do we wish to meet our Lord? Do we wish to do so in a state of grace and obedience or would we like to do so while engaged in sin? Ibn `Umar relates to us that the prophet (peace be upon him) once put his hand on his shoulder and said to him: “Be in the world as if you are a wayfarer or a stranger passing through.” Because of this, Ibn `Umar would often say: “When night falls, do not look forward to the dawn and when day breaks do not anticipate the night. Take full advantage of your health before you succumb to illness and of your life before death overtakes you.” [Sahîh al-Bukhârî (6416)]
5. We need to seriously study to acquire Islamic knowledge. When we acquire more knowledge of our religion, we become more aware of Allah and more God-fearing. Allah says: “The only people who fear Allah from among His servants are those who possess knowledge.”
6. We should keep company with pious people, especially those who have Islamic knowledge and those who are engaged in calling others to Islam. Likewise, we should avoid the company of sinful and unscrupulous people. Good company helps us to purify our hearts. We also find support in such people for our efforts to do what is right. Conversely, bad company hardens our heart. Immoral people encourage us to do immoral things. Also, when our hearts become hardened, we become far away from Allah and more attached to worldly things.
7. We should always keep in mind that this world is a transient place. Those who enjoy the pleasures of this world will not be able to take those pleasures with them. They have only their deeds to send before them. Allah says: “On the Day when every soul will find itself confronted with all that it has done of good and all that it has done of evil, and every soul will long that there might be a mighty space of distance between it and that evil. Allah bids you beware of Him. And Allah is full of pity for His servants.” [Sûrah Al `Imrân: 30]
No matter how great this world may seem to us, it is in truth quite insignificant. No matter how enduring it may appear right now, it is as fleeting as a night that must end at another sunrise. Our worldly lives will come to an end at the grave.
The Prophet (peace be upon him) said: “The life of this world compared to the Hereafter is as if one of you were to put his finger in the ocean and take it out again then compare the water that remains on his finger to the water that remains in the ocean.” [Sahîh Muslim (2858)]
8. Lastly, we must spend more time in sincere supplication to our Lord. We should ask Him to make the Hereafter dearer to us and to make us less fond of the world. We should beseech Him to grant us Paradise with all of its delights and to spare us His wrath. Truly, Allah hears and answers our prayers.
Source: Islamtoday.com
Praise be to Allah who said: “And for those who fears the time when they will be standing before their Lord, there shall be two gardens (in Paradise).” [Sûrah al-Rahmân: 46]
May Allah bestow His peace and blessings on His prophet who said: “If you knew what I know, you would laugh little and weep much. [Sahîh al-Bukhârî (4621, 6486, 7295) and Sahîh Muslim (2359)] And may Allah be pleased with the Companions who wept upon hearing this hadîth.
It is right for us to have fear of that day that we all have to face. That Day of Resurrection is a day of distress and deep regret. It is that long and ominous Day in which all humanity will stand before their Lord. On that day, fear will make the pregnant woman miscarry. People will be as if they are drunk but they shall not be drunk save that the severity of Allah’s punishment will make them that way. On that day, fear will make the hair on the heads of small children turn gray.
We should seriously start to prepare ourselves for that day, since it is the crossroads on the long journey of our existence. From there, we will head either to Paradise or to the Hellfire. Those who enter paradise will dwell there for all eternity in perpetual happiness and enjoyment, while those who go to Hell will face torture, and the denizens of Hell will find to their distress that they have eternal lives as well.
We must, however, have an optimistic outlook regarding our Lord. His mercy is truly vast for those who believe in Him and worship Him sincerely and it always takes precedence to His wrath. The Prophet (peace be upon him) has told us that Allah is more merciful to us than a devoted mother is to her newborn child. [Sahîh al-Bukhârî (5999) and Sahîh Muslim (2754)]
The fear that we have of the Day of Resurrection should motivate us to be more devoted in worship and more ready to engage in good deeds. We should pray and fast more often and renew our efforts to make pilgrimage. We should be good to our families and show kindness to our parents. There are many different ways to do good.
This same fear should help us to abstain from sinful acts and disobedience to Allah. This fear, then, will actually have a positive effect on us. It is not a negative fear that will make us inactive and despair of Allah’s mercy.
The following activities are very helpful in helping a Muslim prepare for that dreadful day, “a day wherein they will be brought forth and nothing about them will be hidden from Allah.” [Sûrah Ghâfir: 16]
1. We should read the Qur’ân and contemplate its meanings. We should consider its rulings and appreciate the good that it promises us as well as the warnings that it gives us.
2. We should read about the life of the Prophet (peace be upon him). We should study how he conducted himself in obedience to Allah and how he abstained from overindulgence in worldly pleasures.
3. We should likewise read the biographies of the Companions and those who followed after them and look at how they strove to attain success in the Hereafter.
4. We should often contemplate the inevitability of death. We should be aware of the trials that follow in the grave and during the resurrection. We should visualize ourselves standing before Allah, the most scrupulous and just of judges. We should think about the bridge that we will have to cross in order to attain salvation, a bridge from which many will slip and fall to their destruction. We should think about the joy that will be experienced by the people of Paradise and the suffering and sorrow of the denizens of Hell.
We need to always keep in mind that death can come to us at any moment. How do we wish to meet our Lord? Do we wish to do so in a state of grace and obedience or would we like to do so while engaged in sin? Ibn `Umar relates to us that the prophet (peace be upon him) once put his hand on his shoulder and said to him: “Be in the world as if you are a wayfarer or a stranger passing through.” Because of this, Ibn `Umar would often say: “When night falls, do not look forward to the dawn and when day breaks do not anticipate the night. Take full advantage of your health before you succumb to illness and of your life before death overtakes you.” [Sahîh al-Bukhârî (6416)]
5. We need to seriously study to acquire Islamic knowledge. When we acquire more knowledge of our religion, we become more aware of Allah and more God-fearing. Allah says: “The only people who fear Allah from among His servants are those who possess knowledge.”
6. We should keep company with pious people, especially those who have Islamic knowledge and those who are engaged in calling others to Islam. Likewise, we should avoid the company of sinful and unscrupulous people. Good company helps us to purify our hearts. We also find support in such people for our efforts to do what is right. Conversely, bad company hardens our heart. Immoral people encourage us to do immoral things. Also, when our hearts become hardened, we become far away from Allah and more attached to worldly things.
7. We should always keep in mind that this world is a transient place. Those who enjoy the pleasures of this world will not be able to take those pleasures with them. They have only their deeds to send before them. Allah says: “On the Day when every soul will find itself confronted with all that it has done of good and all that it has done of evil, and every soul will long that there might be a mighty space of distance between it and that evil. Allah bids you beware of Him. And Allah is full of pity for His servants.” [Sûrah Al `Imrân: 30]
No matter how great this world may seem to us, it is in truth quite insignificant. No matter how enduring it may appear right now, it is as fleeting as a night that must end at another sunrise. Our worldly lives will come to an end at the grave.
The Prophet (peace be upon him) said: “The life of this world compared to the Hereafter is as if one of you were to put his finger in the ocean and take it out again then compare the water that remains on his finger to the water that remains in the ocean.” [Sahîh Muslim (2858)]
8. Lastly, we must spend more time in sincere supplication to our Lord. We should ask Him to make the Hereafter dearer to us and to make us less fond of the world. We should beseech Him to grant us Paradise with all of its delights and to spare us His wrath. Truly, Allah hears and answers our prayers.
Source: Islamtoday.com
03 January 2011
The qualities of the people of taqwa
Hamman ibn Shuraih - a companion of Ali (radi Allah anhu) asked him to narrate the qualities of the people of taqwa so that he would be able to see them in front of him. Ali (radi Allah anhu) said:
'When Allah (سبحانه وتعالى) created His creation, He did so while He was completely independent of their obedience towards Him and of their disobedience towards Him. No disobedience can hurt Him and no obedience can benefit Him. Then He distributed amongst them (the creation) their means of sustenance and placed them on earth.
The people of taqwa on earth are those of virtue: their speech is correct (true); their garments are of moderate nature and their walk is one of humility. They lower their gazes when they see something that Allah has forbidden them to see and they give an ear to beneficial knowledge. They maintain their integrity in both adversity and prosperity. Had it not been for the appointed time that Allah (سبحانه وتعالى) has written for them (death), their souls would not remain an extra second in their bodies out of yearning for reward and fear of punishment. The Creator ranks Supreme in their eyes, so everything else becomes immaterial to them. They are with Paradise as if they had already witnessed it and enjoyed its presence. They are with Hell as if they have already seen it and tasted its torment. Their hearts grieve and their evil (if any) is non-contagious. Their bodies are lean, their needs are few and their souls are chaste.
They observe patience for a few days and experience everlasting comfort. This is a profitable exchange that their Lord has made pleasant for them. The world tempts them, but they do not succumb. It imprisons them, but they ransomed themselves in exchange. During the nights they stand in rows and read portions of the Qur'an. They recite with proper recitation which grieves their hearts and drink it (the Qur'an) like medicine. If a verse of yearning comes along, they reach for it and believe it is their destination. If an intimidating verse comes along, they pour their hearts towards it and believe that Hell and its screams are in their ears. They sleep on their foreheads and elbows (i.e. they engage in prayers so much that it is as if they sleep in those postures) and implore Allah to deliver them.
In the day, they are tolerant and learned, kind and Godfearing. Fear has chipped away at their bodies as if they were arrows. Anyone looking at them would think that they were sick. But they are not sick. Some will say that they are confused. A great fear has made them look like that. They are never content to do only a few actions (during the day), nor do they ask for a great deal. They condemn themselves and are apprehensive about their deeds. If one of them is called "pious", he fears what will be said of him and says: 'I know myself better than you do. My Lord knows me better than I do. O Allah! Do not take me to task for what they are saying about me and (O Lord) make me better than they think. Forgive my sins which they do not know about.'
Their signs are that they are strong in Islam, resolute in their softness; firm in their belief. They crave for knowledge and are knowledgeable with tolerance; moderate in richness; pleasant in hunger; forbearing in distress; seeking halal; active in (pursuing) guidance and they abhor greed.
They perform good deeds in fear (of rejection). They spend the evening in gratitude and the morning in remembrance. They sleep in alarm and they awake in joy. If their carnal selves make it difficult for them to fulfil that which they dislike they deprive them of that which they like. The apple of their eyes is in what does not perish and their abstemiousness is in what disappears. They combine knowledge with tolerance and speech with action.
You will find their hopes are realistic their mistakes few; their hearts humble their selves content; their diet meagre their matters simple; their Deen safe-guarded, their desires killed and their anger subdued. Goodness is expected from them and evil is shielded against them. If they are among those who are oblivious, they are counted amongst those who remember (Allah). If they are
among those who remember, they are not written among the oblivious. They pardon those who wrong them; they provide for those who deprive them and meet those who severe ties with them. They are never profane and always lenient. Their wrong doings are almost non-existent and their good deeds are always present. They are resolute when the earth quakes, steadfast in calamities and grateful in
prosperity.
They are not prejudiced against those they dislike nor do they favour those they love. They acknowledge the truth before it appears and do not lose anything they are entrusted with. They do not call anyone names nor do they hurt their neighbours. They do not curse at the time of difficulties nor do they venture into falsehood. Silence does not bother them and if they laugh they do not raise their voices. If they are treated with injustice they remain patient until Allah vindicates them. Their own selves live in toil while others are comfortable around them.
Their abstinence from those who stay away from them is their exoneration (from malice). Their proximity to those who are close to them is a means of mercy (for those who are close to them). Their remaining aloof is not out of pride and arrogance and their being close is neither a ploy nor a scheme."
Source: Taqwa-The provision of believers
'When Allah (سبحانه وتعالى) created His creation, He did so while He was completely independent of their obedience towards Him and of their disobedience towards Him. No disobedience can hurt Him and no obedience can benefit Him. Then He distributed amongst them (the creation) their means of sustenance and placed them on earth.
The people of taqwa on earth are those of virtue: their speech is correct (true); their garments are of moderate nature and their walk is one of humility. They lower their gazes when they see something that Allah has forbidden them to see and they give an ear to beneficial knowledge. They maintain their integrity in both adversity and prosperity. Had it not been for the appointed time that Allah (سبحانه وتعالى) has written for them (death), their souls would not remain an extra second in their bodies out of yearning for reward and fear of punishment. The Creator ranks Supreme in their eyes, so everything else becomes immaterial to them. They are with Paradise as if they had already witnessed it and enjoyed its presence. They are with Hell as if they have already seen it and tasted its torment. Their hearts grieve and their evil (if any) is non-contagious. Their bodies are lean, their needs are few and their souls are chaste.
They observe patience for a few days and experience everlasting comfort. This is a profitable exchange that their Lord has made pleasant for them. The world tempts them, but they do not succumb. It imprisons them, but they ransomed themselves in exchange. During the nights they stand in rows and read portions of the Qur'an. They recite with proper recitation which grieves their hearts and drink it (the Qur'an) like medicine. If a verse of yearning comes along, they reach for it and believe it is their destination. If an intimidating verse comes along, they pour their hearts towards it and believe that Hell and its screams are in their ears. They sleep on their foreheads and elbows (i.e. they engage in prayers so much that it is as if they sleep in those postures) and implore Allah to deliver them.
In the day, they are tolerant and learned, kind and Godfearing. Fear has chipped away at their bodies as if they were arrows. Anyone looking at them would think that they were sick. But they are not sick. Some will say that they are confused. A great fear has made them look like that. They are never content to do only a few actions (during the day), nor do they ask for a great deal. They condemn themselves and are apprehensive about their deeds. If one of them is called "pious", he fears what will be said of him and says: 'I know myself better than you do. My Lord knows me better than I do. O Allah! Do not take me to task for what they are saying about me and (O Lord) make me better than they think. Forgive my sins which they do not know about.'
Their signs are that they are strong in Islam, resolute in their softness; firm in their belief. They crave for knowledge and are knowledgeable with tolerance; moderate in richness; pleasant in hunger; forbearing in distress; seeking halal; active in (pursuing) guidance and they abhor greed.
They perform good deeds in fear (of rejection). They spend the evening in gratitude and the morning in remembrance. They sleep in alarm and they awake in joy. If their carnal selves make it difficult for them to fulfil that which they dislike they deprive them of that which they like. The apple of their eyes is in what does not perish and their abstemiousness is in what disappears. They combine knowledge with tolerance and speech with action.
You will find their hopes are realistic their mistakes few; their hearts humble their selves content; their diet meagre their matters simple; their Deen safe-guarded, their desires killed and their anger subdued. Goodness is expected from them and evil is shielded against them. If they are among those who are oblivious, they are counted amongst those who remember (Allah). If they are
among those who remember, they are not written among the oblivious. They pardon those who wrong them; they provide for those who deprive them and meet those who severe ties with them. They are never profane and always lenient. Their wrong doings are almost non-existent and their good deeds are always present. They are resolute when the earth quakes, steadfast in calamities and grateful in
prosperity.
They are not prejudiced against those they dislike nor do they favour those they love. They acknowledge the truth before it appears and do not lose anything they are entrusted with. They do not call anyone names nor do they hurt their neighbours. They do not curse at the time of difficulties nor do they venture into falsehood. Silence does not bother them and if they laugh they do not raise their voices. If they are treated with injustice they remain patient until Allah vindicates them. Their own selves live in toil while others are comfortable around them.
Their abstinence from those who stay away from them is their exoneration (from malice). Their proximity to those who are close to them is a means of mercy (for those who are close to them). Their remaining aloof is not out of pride and arrogance and their being close is neither a ploy nor a scheme."
Source: Taqwa-The provision of believers
07 November 2010
Beautiful quotes regarding night prayer (Tahajjud)
Al-Tirmidhi (1984) narrated that ‘Ali said: The Prophet (peace and blessings of Allaah be upon him) said: “In Paradise there are apartments the outside of which can be seen from the inside and the inside of which can be seen from the outside.” A Bedouin stood up and said: “Who are they for, O Messenger of Allaah?” He said: “They are for those who speak good words, feed others, fast regularly and pray to Allaah at night when people are sleeping.” Classed as hasan by al-Albaani in Saheeh al-Tirmidhi.
Al-Haakim narrated that the Prophet (peace and blessings of Allaah be upon him) said: “Jibreel came to me and said: ‘O Muhammad, live as long as you want, for you will die. Love whomever you want, for you will leave him. Do whatever you want for you will be requited for it. Remember that the believer’s honour is his praying at night, and his pride is his being independent of people.” Classed as hasan by al-Albaani in Saheeh al-Jaami’, 73.
A man asked Tameem ibn Aws al-Daari (may Allaah be pleased with him), ‘How do you pray at night?’ He got very angry and said, ‘By Allaah, one rak’ah that I pray in secret in the small hours of the night is more beloved to me than praying the whole night long and then telling people about it.
Ayyoob al-Sakhtiyaani used to spend the entire night in prayer, then when dawn approached, he would go back to bed and lie down, and when dawn came, he would raise his voice as if he had just woken up.
Yahyaa ibn Mu’aadh said: “The medicine of the heart is five things: reading Qur’aan and pondering the meaning, having an empty stomach, praying at night (qiyaam al-layl), beseeching Allaah at the time of suhoor, and keeping company with righteous people.”
Muhammad ibn al-Munkadir said: “There is nothing left of the joys of this life except three: qiyaam al-layl, meeting one’s brothers in faith, and praying in congregation.”
Thaabit al-Banaani said: “There is nothing I enjoy more than qiyaam al-layl.”
Yazeed al-Riqaashi said: “A lot of tahajjud brings delight to the worshippers, and a lot of thirst (i.e., fasting), brings joy when they meet Allaah.”
Mukhallad ibn Husayn said: “I never woke up at night except I saw Ibraaheem ibn Adham remembering Allaah and praying, and this made me depressed, so I consoled myself with this aayah (interpretation of the meaning): ‘…That is the Grace of Allaahm which He bestows on whom He pleases. And Allaah is the Owner of Great Bounty’ [al-Hadeed 54:21].”
Abu ‘Aasim al-Nabeel said: “Abu Haneefah used to be called al-Watad (pole or pillar) because he prayed so much.”
Al-Qaasim ibn Ma’een said: “Abu Haneefah spent an entire night in qiyaam reciting this aayah (interpretation of the meaning): ‘Nay, but the Hour is their appointed time (for their full recompense), and the Hour will be more grievous and more bitter’ [al-Qamar 54:46], repeating it and weeping, beseeching Allaah until morning came.”
Ibraaheem ibn Shammaas said: “I used to see Ahmad ibn Hanbal staying up at night to pray when he was a young man.”
Abu Bakr al-Marwadhi said: “I was with Imaam Ahmad for nearly four months in the army, and he never stopped praying qiyaam at night or reading Qur’aan during the day, and I never knew when he completed the Qur’aan, because he kept that secret.”
Imaam al-Bukhaari used to pray qiyaam and tahajjud at night until the time of suhoor, and he would read between a half and a third of the Qur’aan, and complete it at suhoor every third night.
Al-‘Allaamah Ibn ‘Abd al-Haadi said, describing the qiyaam of Shaykh al-Islam Ibn Taymiyah: “At night he would keep away from people, and spend that time only with his Lord, beseeching Him continually and reciting Qur’aan, repeating different kinds of acts of worship by night and by day. When he began to pray, his body would start to tremble, leaning to the left and right.”
Ibn Rajab said concerning his shaykh Imaam Ibn al-Qayyim: “He was a man of worship, tahajjud and lengthy prayers. I have never seen his equal in worship and knowledge of the Qur’aan, hadeeth and principles of faith.”
Al-Haafiz Ibn Hajar said, describing his shaykh al-Haafiz al-‘Iraaqi: “I stayed with him, and I never saw him forsake qiyaam al-layl: it was like a habit for him.”
Al-Haakim narrated that the Prophet (peace and blessings of Allaah be upon him) said: “Jibreel came to me and said: ‘O Muhammad, live as long as you want, for you will die. Love whomever you want, for you will leave him. Do whatever you want for you will be requited for it. Remember that the believer’s honour is his praying at night, and his pride is his being independent of people.” Classed as hasan by al-Albaani in Saheeh al-Jaami’, 73.
A man asked Tameem ibn Aws al-Daari (may Allaah be pleased with him), ‘How do you pray at night?’ He got very angry and said, ‘By Allaah, one rak’ah that I pray in secret in the small hours of the night is more beloved to me than praying the whole night long and then telling people about it.
Ayyoob al-Sakhtiyaani used to spend the entire night in prayer, then when dawn approached, he would go back to bed and lie down, and when dawn came, he would raise his voice as if he had just woken up.
Yahyaa ibn Mu’aadh said: “The medicine of the heart is five things: reading Qur’aan and pondering the meaning, having an empty stomach, praying at night (qiyaam al-layl), beseeching Allaah at the time of suhoor, and keeping company with righteous people.”
Muhammad ibn al-Munkadir said: “There is nothing left of the joys of this life except three: qiyaam al-layl, meeting one’s brothers in faith, and praying in congregation.”
Thaabit al-Banaani said: “There is nothing I enjoy more than qiyaam al-layl.”
Yazeed al-Riqaashi said: “A lot of tahajjud brings delight to the worshippers, and a lot of thirst (i.e., fasting), brings joy when they meet Allaah.”
Mukhallad ibn Husayn said: “I never woke up at night except I saw Ibraaheem ibn Adham remembering Allaah and praying, and this made me depressed, so I consoled myself with this aayah (interpretation of the meaning): ‘…That is the Grace of Allaahm which He bestows on whom He pleases. And Allaah is the Owner of Great Bounty’ [al-Hadeed 54:21].”
Abu ‘Aasim al-Nabeel said: “Abu Haneefah used to be called al-Watad (pole or pillar) because he prayed so much.”
Al-Qaasim ibn Ma’een said: “Abu Haneefah spent an entire night in qiyaam reciting this aayah (interpretation of the meaning): ‘Nay, but the Hour is their appointed time (for their full recompense), and the Hour will be more grievous and more bitter’ [al-Qamar 54:46], repeating it and weeping, beseeching Allaah until morning came.”
Ibraaheem ibn Shammaas said: “I used to see Ahmad ibn Hanbal staying up at night to pray when he was a young man.”
Abu Bakr al-Marwadhi said: “I was with Imaam Ahmad for nearly four months in the army, and he never stopped praying qiyaam at night or reading Qur’aan during the day, and I never knew when he completed the Qur’aan, because he kept that secret.”
Imaam al-Bukhaari used to pray qiyaam and tahajjud at night until the time of suhoor, and he would read between a half and a third of the Qur’aan, and complete it at suhoor every third night.
Al-‘Allaamah Ibn ‘Abd al-Haadi said, describing the qiyaam of Shaykh al-Islam Ibn Taymiyah: “At night he would keep away from people, and spend that time only with his Lord, beseeching Him continually and reciting Qur’aan, repeating different kinds of acts of worship by night and by day. When he began to pray, his body would start to tremble, leaning to the left and right.”
Ibn Rajab said concerning his shaykh Imaam Ibn al-Qayyim: “He was a man of worship, tahajjud and lengthy prayers. I have never seen his equal in worship and knowledge of the Qur’aan, hadeeth and principles of faith.”
Al-Haafiz Ibn Hajar said, describing his shaykh al-Haafiz al-‘Iraaqi: “I stayed with him, and I never saw him forsake qiyaam al-layl: it was like a habit for him.”
02 November 2010
`UTHMAAN IBN MADH'UUN
`Uthmaan ibn Madh'uun decided to emigrate to Al-Madiinah where he would not be haunted or harassed by Abu Jahl, Abu Lahab, Umaiyah, `Utbah, or any of the other ruthless disbelievers who abused and tormented the Muslims. He traveled to Al -Madiinah with those great Companions who survived the hardships, terror, and horror of the trials with admirable steadfastness and stoutness. They did not emigrate to Al-Madiinah to rest. On the contrary, Al-Madiinah was the springboard that enabled Muslims to strive in the way of Allah all over the world, clinging to allah's flag and spreading His words, signs, and guidance.
When `Uthmaan had settled in the illuminated Madiinah, his remarkable, great qualities were unveiled! He ultimately emerged as an ascetic, devout, and repentant worshiper. To sum up, he was the glorious and intelligent "monk" who was not sequestered in his hermitage but rather in life. He spent his life striving in the way of Allah. Indeed, he was the worshiper by night and the fighter by day. In fact, he was the worshipper and the fighter of both night and day.
Although all the Prophet's (PBUH) Companions at that time were inclined to asceticism and devoutness, yet Ibn Madh'uun had a certain strategy in that respect, for he was so remarkably absorbed in his asceticism and devoutness that he turned his life, day and night, into a perpetual blessed prayer and a sweet long glorification. No sooner had he sipped the sweetness of the engrossement in worship than he hastened to abandon all the enticing luxury and splendor of life. Therefore, he wore nothing but coarse clothes and ate nothing but coarse food.
One day, he walked into the mosque in which the Prophet (PBUH) and his Companions were sitting, and he had on a faded, worn-out garment that was patched with a piece of fur. As soon as the Prophet (PBUH) saw him, he sympathized with him, and the Companions' eyes were filled with tears, yet the Prophet (PBUH) said, "Would you like it if you were rich enough to have as many garments as you like and as much food as you like? Would you like your upholstery to be as expensive as the clothes used in covering the Ka'bah." The Companions answered, "We would indeed! We would like to live in luxury surrounded by the splendors of life." The Prophet (PBUH) commented, "You will be wealthy, but you are today far better in your piety and devoutness than you will when you are wealthy." Naturally, when Ibn Madh'uun heard the Prophet's words, he clung more and more to his austere and coarse life. He went so far as to renounce sexual intercourse with his wife, yet when the Prophet (PBUH) heard about this exaggerated attitude, he summoned him and said, "Your wife has the right to have sexual intercourse with you."
The Prophet (PBUH) loved him dearly. When his pure spirit was embarking on its journey towards Heaven, the Prophet (PBUH) was next to him, paying his last farewell to the first Muhaajir to die in Al-Madiinah and the first to be raised to Paradise. He leaned to kiss his forehead and his amiable eyes flowed with tears that wet `Uthmaan's face, which looked remarkably graceful. The Prophet (PBUH) paid his last farewell to his beloved Companion by saying, "Allah bestow His mercy on you, Abu As-Saa'ib. You are now leaving life that was not able to seduce or mislead you."
The revered Prophet (PBUH) did not forget his Companion after his death; on the contrary, he often mentioned and praised him. For instance, his very last words to his daughter Ruqaiyah on her deathbed were, "Go on, follow in the pious and devout `Uthmaan Ibn Madh'uun's footsteps up to Paradise."
* Extracted from the book "Men around the messenger"
When `Uthmaan had settled in the illuminated Madiinah, his remarkable, great qualities were unveiled! He ultimately emerged as an ascetic, devout, and repentant worshiper. To sum up, he was the glorious and intelligent "monk" who was not sequestered in his hermitage but rather in life. He spent his life striving in the way of Allah. Indeed, he was the worshiper by night and the fighter by day. In fact, he was the worshipper and the fighter of both night and day.
Although all the Prophet's (PBUH) Companions at that time were inclined to asceticism and devoutness, yet Ibn Madh'uun had a certain strategy in that respect, for he was so remarkably absorbed in his asceticism and devoutness that he turned his life, day and night, into a perpetual blessed prayer and a sweet long glorification. No sooner had he sipped the sweetness of the engrossement in worship than he hastened to abandon all the enticing luxury and splendor of life. Therefore, he wore nothing but coarse clothes and ate nothing but coarse food.
One day, he walked into the mosque in which the Prophet (PBUH) and his Companions were sitting, and he had on a faded, worn-out garment that was patched with a piece of fur. As soon as the Prophet (PBUH) saw him, he sympathized with him, and the Companions' eyes were filled with tears, yet the Prophet (PBUH) said, "Would you like it if you were rich enough to have as many garments as you like and as much food as you like? Would you like your upholstery to be as expensive as the clothes used in covering the Ka'bah." The Companions answered, "We would indeed! We would like to live in luxury surrounded by the splendors of life." The Prophet (PBUH) commented, "You will be wealthy, but you are today far better in your piety and devoutness than you will when you are wealthy." Naturally, when Ibn Madh'uun heard the Prophet's words, he clung more and more to his austere and coarse life. He went so far as to renounce sexual intercourse with his wife, yet when the Prophet (PBUH) heard about this exaggerated attitude, he summoned him and said, "Your wife has the right to have sexual intercourse with you."
The Prophet (PBUH) loved him dearly. When his pure spirit was embarking on its journey towards Heaven, the Prophet (PBUH) was next to him, paying his last farewell to the first Muhaajir to die in Al-Madiinah and the first to be raised to Paradise. He leaned to kiss his forehead and his amiable eyes flowed with tears that wet `Uthmaan's face, which looked remarkably graceful. The Prophet (PBUH) paid his last farewell to his beloved Companion by saying, "Allah bestow His mercy on you, Abu As-Saa'ib. You are now leaving life that was not able to seduce or mislead you."
The revered Prophet (PBUH) did not forget his Companion after his death; on the contrary, he often mentioned and praised him. For instance, his very last words to his daughter Ruqaiyah on her deathbed were, "Go on, follow in the pious and devout `Uthmaan Ibn Madh'uun's footsteps up to Paradise."
* Extracted from the book "Men around the messenger"
20 October 2010
Relative increase in humility
From the morals and manners of the Salaf was that every time one of them increased in closeness to Allah he would increase in humility and humbleness. From the signs of the true alliance with Allah and closeness to Him is that every time Allah increased His beloved or ally in glory, he would increase in humbleness.
Allah, The Most High says in Quran : That is the home of the hearafter We bestow for those who did not seek any highness in this world nor any corruption. The good end is for the pious(Quran 88;83).
The Messenger of Allah (Peace be upon him) said, "The one who has an atom's weight of arrogance in his heart will not enter paradise".(Reported by Muslim (2/89) in al-Imaan, Abu Dawood (4073) in al-Libaas and at-Tirmidhi (8/164,165) in al-Birr.)
Abu Muslim al-Khawlaani(Rahimahullah) said,"Only the vile are arrogant, and only the base boast, and no one is zealous to falsehood except those of low origin".
While Abu Hurairaa(Radiyallah anhu) was the ameer of Madeena during the time of khaleefaa Marwaan he used to carry bundle of wood on his head from the market and (while passing through) would say ," Make you way for you ameer to pass".
Abu Ayyob as-Sakhtiyaani(Rahimahullah) used to say , "The scholar should put earth in his head out of humility to Allah."
Al Hasan (Rahimahullah) mentioned this verse "Those who walk upon the earth with humility" and said "The believers are the people described here. By Allah their eyes, ears and body become humbled until the ignorant person regard the as ill, but i swear by Allah they are not ill,but rather they are possessors of real hearts. Fear had entered in their hearts like it had not entered anyone else. Their knowledge of the hearafter has prevented them from the world. They would say, "All praise be to Allah who have removed sadness from us."I swear by Allah that they would not be saddened by what saddened most people. Fear from the fire made them weep."
Source: From the characteristics of the Salaf /Chapter 106.
Allah, The Most High says in Quran : That is the home of the hearafter We bestow for those who did not seek any highness in this world nor any corruption. The good end is for the pious(Quran 88;83).
The Messenger of Allah (Peace be upon him) said, "The one who has an atom's weight of arrogance in his heart will not enter paradise".(Reported by Muslim (2/89) in al-Imaan, Abu Dawood (4073) in al-Libaas and at-Tirmidhi (8/164,165) in al-Birr.)
Abu Muslim al-Khawlaani(Rahimahullah) said,"Only the vile are arrogant, and only the base boast, and no one is zealous to falsehood except those of low origin".
While Abu Hurairaa(Radiyallah anhu) was the ameer of Madeena during the time of khaleefaa Marwaan he used to carry bundle of wood on his head from the market and (while passing through) would say ," Make you way for you ameer to pass".
Abu Ayyob as-Sakhtiyaani(Rahimahullah) used to say , "The scholar should put earth in his head out of humility to Allah."
Al Hasan (Rahimahullah) mentioned this verse "Those who walk upon the earth with humility" and said "The believers are the people described here. By Allah their eyes, ears and body become humbled until the ignorant person regard the as ill, but i swear by Allah they are not ill,but rather they are possessors of real hearts. Fear had entered in their hearts like it had not entered anyone else. Their knowledge of the hearafter has prevented them from the world. They would say, "All praise be to Allah who have removed sadness from us."I swear by Allah that they would not be saddened by what saddened most people. Fear from the fire made them weep."
Source: From the characteristics of the Salaf /Chapter 106.
She is My Sister
Her cheeks were worn and sunken, and her skin hugged her bones. That didn't stop her because you could never catch her not reciting Qur'an. She was always vigil in her personal prayer room that our father had set up for her. Bowing, prostrating, raising her hands in prayer, was the way she was from dawn to sunset and back again; boredom was for other people.
As for me, I craved nothing more than fashion magazines and novels. I treated myself to videos until the trips to the rental place became my trademark. It’s a saying that when something becomes habit, people tend to distinguish you by it. I was negligent in my responsibilities and my salah was characterized by laziness.
One night, after a long three hours of watching, I turned the video off. The adhan rose softly in the quiet night. I slipped peacefully into my blanket.
Her voice called me from her prayer room. "Yes? Would you like anything Noorah?" I asked.
With a sharp needle she popped my plans. "Don't sleep before you pray Fajr!"
Agghh! “There's still an hour before Fajr. That was only the first adhan,” I said.
With those loving pinches of hers, she called me closer. She was like that even before the fierce sickness shook her spirit and shut her in bed. "Hanan, can you come sit beside me."
I could never refuse any of her requests; you could touch the purity and sincerity in her. "Yes, Noorah?"
"Please sit here."
"Alright, I’m sitting. What's on your mind?"
With the sweetest mono voice she began reciting:
Every soul shall taste death and you will merely be repaid your earnings on the Day of Resurrection.
She stopped thoughtfully. Then she asked, "Do you believe in death?"
"Of course I do,” I replied.
"Do you believe that you shall be responsible for whatever you do, regardless of how small or large?"
"I do, but Allah is Forgiving and Merciful, and I’ve got a long life waiting for me."
"Stop it Hanan! Are you not afraid of death and its abruptness? Take a look at Hind. She was younger than you but she died in a car accident. Death is age-blind and your age could never be a measure of when you shall die."
The darkness of the room filled my skin with fear. "I'm scared of the dark and now you made me scared of death. How am I supposed to go to sleep now? Noorah, I thought you promised you'd go with us on vacation during the summer break."
Her voice broke and her heart quivered. "I might be going on a long trip this year Hanan, but somewhere else. All of our lives are in Allah’s hands and we all belong to Him."
My eyes welled and the tears slipped down both cheeks. I pondered my sisters grizzly sickness. The doctors had informed my father in private that there was not much hope Noorah was going to outlive the disease. She wasn't told, so I wondered who hinted to her. Or was it that she could sense the truth?
"What are you thinking about Hanan?" Her voice was sharp. "Do you think I am just saying this because I am sick? I hope not. In fact, I may live longer than people who are not sick. How long are you going to live Hanan? Perhaps twenty years? Maybe forty? Then what?" Through the dark she reached for my hand and squeezed gently. "There's no difference between us; we're all going to leave this world to live in Paradise or agonize in Hell. Listen to the words of Allah:
Anyone who is pushed away from the Fire and shown into Jannah will have triumphed.
I left my sister's room dazed, her words ringing in my ears: “May Allah guide you Hanan - don't forget your prayer.”
As for me, I craved nothing more than fashion magazines and novels. I treated myself to videos until the trips to the rental place became my trademark. It’s a saying that when something becomes habit, people tend to distinguish you by it. I was negligent in my responsibilities and my salah was characterized by laziness.
One night, after a long three hours of watching, I turned the video off. The adhan rose softly in the quiet night. I slipped peacefully into my blanket.
Her voice called me from her prayer room. "Yes? Would you like anything Noorah?" I asked.
With a sharp needle she popped my plans. "Don't sleep before you pray Fajr!"
Agghh! “There's still an hour before Fajr. That was only the first adhan,” I said.
With those loving pinches of hers, she called me closer. She was like that even before the fierce sickness shook her spirit and shut her in bed. "Hanan, can you come sit beside me."
I could never refuse any of her requests; you could touch the purity and sincerity in her. "Yes, Noorah?"
"Please sit here."
"Alright, I’m sitting. What's on your mind?"
With the sweetest mono voice she began reciting:
Every soul shall taste death and you will merely be repaid your earnings on the Day of Resurrection.
She stopped thoughtfully. Then she asked, "Do you believe in death?"
"Of course I do,” I replied.
"Do you believe that you shall be responsible for whatever you do, regardless of how small or large?"
"I do, but Allah is Forgiving and Merciful, and I’ve got a long life waiting for me."
"Stop it Hanan! Are you not afraid of death and its abruptness? Take a look at Hind. She was younger than you but she died in a car accident. Death is age-blind and your age could never be a measure of when you shall die."
The darkness of the room filled my skin with fear. "I'm scared of the dark and now you made me scared of death. How am I supposed to go to sleep now? Noorah, I thought you promised you'd go with us on vacation during the summer break."
Her voice broke and her heart quivered. "I might be going on a long trip this year Hanan, but somewhere else. All of our lives are in Allah’s hands and we all belong to Him."
My eyes welled and the tears slipped down both cheeks. I pondered my sisters grizzly sickness. The doctors had informed my father in private that there was not much hope Noorah was going to outlive the disease. She wasn't told, so I wondered who hinted to her. Or was it that she could sense the truth?
"What are you thinking about Hanan?" Her voice was sharp. "Do you think I am just saying this because I am sick? I hope not. In fact, I may live longer than people who are not sick. How long are you going to live Hanan? Perhaps twenty years? Maybe forty? Then what?" Through the dark she reached for my hand and squeezed gently. "There's no difference between us; we're all going to leave this world to live in Paradise or agonize in Hell. Listen to the words of Allah:
Anyone who is pushed away from the Fire and shown into Jannah will have triumphed.
I left my sister's room dazed, her words ringing in my ears: “May Allah guide you Hanan - don't forget your prayer.”
03 October 2010
Some quotes of Hasan Al-Basri regarding life of this world
Abu `Ubaidah An-Naji said: "We visited AI-Hasan AlBasri on the day he died. He said: "You are welcome, may Allah's Peace be upon you, and accommodate us all in the Home of settlement.This is a good sign if you are true and patient. Your share of this religion should not be to heard with your ears and say what you hear from your mouths. May Allah's Mercy be upon him who eats cheap bread, wears rags, sits on the ground, works
hard in worship, weeps for his sins, avoids Allah's punishment, and asks His Mercy till death comes to him in this state."
Al-Hasan said: "How good is life in this world for a believer because he uses it to prepare his provisions for Paradise. And how evil it is for a disbeliever who uses it to prepare his provisions for Hell."
Al-Hasan said: "In the life of this world the believer is like a captive, doing his best to free himself, and not feeling any security until he meets the All-Mighty Allah."
Describing the pious people, Al-Hasan said: "May Allah have Mercy on those who considered the life of this world as a trust, gave it back to the one who deposited it with them then left so light."
Al-Hasan said: "The one whose wealth increases, his sins increase likewise, and who talks much, lies much, and the ill tempered man torments himself."
Al-Hasan Al-Basri said: "I am astonished about those people who are ordered to prepare their provisions, then the start of the journey is announced, however they remain unmindful in their vain discussions and fruitless deeds."
Al-Hasan said: "I swear by Him in whose Hands my life is, I know some people for whom the life of this world is lower than the dust they walk on."
Al-Hasan said: "How astonishing is the one who laughs whereas he is sure about Hell, and the one who feels happy whereas he is sure about death."
Al-Hasan said: "The people who will have the easiest reckoning on the Day of Resurrection are those who have done the reckoning of themselves in the life of this world, who have considered well their deeds and intentions, completed what is for Allah's sake and abstained from what is not. And the reckoning will be heavy for those who jeopardise their religious duties in the life of this world and make no reckoning of themselves, because they will discover that the All-Mighty Allah
has recorded even the weight of an atom of their deeds, the All-Mighty Allah says: (...They will say: "Woe to us! What sort of Book is this that leaves neither a small thing nor a big thing, but has recorded it with numbers!" And they will find all that they did, placed before them, and your Rabb treats no one with injustice.) (Qur' an 18:49)
About the one who seeks the pleasures of the life of this world, Al-Hasan said: "I swear by Allah they will not last for him nor will he last in this life. He will not be safe from its evils, burden and reckoning, then he will be taken out of it in a shroud."
Al-Hasan Al-Basri said: "The jurisprudent is the one who renounces worldly pleasures, seeks the Hereafter, knows well his religion, worships his Rabb regularly, protects the Muslim's honour, saves their wealth and advises them."
Al-Hasan Al-Basra was asked: "Who is going to cry more than the others on the Day of Resurrection?" He answered: "A man on whom Allah has bestowed His Grace and who uses that for Allah's disobedience."
Al-Hasan (radiyallahu anhu) said: "I know some people who do neither feel happy for obtaining any of the worldly pleasures, nor feel sorry for missing any of them."
Al-Hasan said: "Beware of the diversions of this world, which are many. If a man opens a door for diversions, then that door may open ten others."
Source: From the book "The Life of This World Is a Transient Shade" by Abdul Malik Al-Qasim
hard in worship, weeps for his sins, avoids Allah's punishment, and asks His Mercy till death comes to him in this state."
Al-Hasan said: "How good is life in this world for a believer because he uses it to prepare his provisions for Paradise. And how evil it is for a disbeliever who uses it to prepare his provisions for Hell."
Al-Hasan said: "In the life of this world the believer is like a captive, doing his best to free himself, and not feeling any security until he meets the All-Mighty Allah."
Describing the pious people, Al-Hasan said: "May Allah have Mercy on those who considered the life of this world as a trust, gave it back to the one who deposited it with them then left so light."
Al-Hasan said: "The one whose wealth increases, his sins increase likewise, and who talks much, lies much, and the ill tempered man torments himself."
Al-Hasan Al-Basri said: "I am astonished about those people who are ordered to prepare their provisions, then the start of the journey is announced, however they remain unmindful in their vain discussions and fruitless deeds."
Al-Hasan said: "I swear by Him in whose Hands my life is, I know some people for whom the life of this world is lower than the dust they walk on."
Al-Hasan said: "How astonishing is the one who laughs whereas he is sure about Hell, and the one who feels happy whereas he is sure about death."
Al-Hasan said: "The people who will have the easiest reckoning on the Day of Resurrection are those who have done the reckoning of themselves in the life of this world, who have considered well their deeds and intentions, completed what is for Allah's sake and abstained from what is not. And the reckoning will be heavy for those who jeopardise their religious duties in the life of this world and make no reckoning of themselves, because they will discover that the All-Mighty Allah
has recorded even the weight of an atom of their deeds, the All-Mighty Allah says: (...They will say: "Woe to us! What sort of Book is this that leaves neither a small thing nor a big thing, but has recorded it with numbers!" And they will find all that they did, placed before them, and your Rabb treats no one with injustice.) (Qur' an 18:49)
About the one who seeks the pleasures of the life of this world, Al-Hasan said: "I swear by Allah they will not last for him nor will he last in this life. He will not be safe from its evils, burden and reckoning, then he will be taken out of it in a shroud."
Al-Hasan Al-Basri said: "The jurisprudent is the one who renounces worldly pleasures, seeks the Hereafter, knows well his religion, worships his Rabb regularly, protects the Muslim's honour, saves their wealth and advises them."
Al-Hasan Al-Basra was asked: "Who is going to cry more than the others on the Day of Resurrection?" He answered: "A man on whom Allah has bestowed His Grace and who uses that for Allah's disobedience."
Al-Hasan (radiyallahu anhu) said: "I know some people who do neither feel happy for obtaining any of the worldly pleasures, nor feel sorry for missing any of them."
Al-Hasan said: "Beware of the diversions of this world, which are many. If a man opens a door for diversions, then that door may open ten others."
Source: From the book "The Life of This World Is a Transient Shade" by Abdul Malik Al-Qasim
29 September 2010
The people of understanding
Ibn Marduwyah recorded that `Ata' said, "I, Ibn `Umar and `Ubayd bin `Umayr went to `A'ishah and entered her room, and there was a screen between us and her. She said, `O `Ubayd! What prevents you from visiting us' He said, `What the poet said, `Visit every once in a while, and you will be loved more.' Ibn `Umar said, `Tell us about the most unusual thing you witnessed from the Messenger of Allah .' She cried and said, `All his matters were amazing. On night, he came close to me until his skin touched my skin and said, `Let me worship my Lord.' I said, `By Allah I love your being close to me. I also love that you worship your Lord.' He used the water-skin and performed ablution, but did not use too much water. He then stood up in prayer and cried until his beard became wet. He prostrated and cried until he made the ground wet. He then laid down on his side and cried. When Bilal came to alert the Prophet for the Dawn prayer, he said, `O Messenger of Allah! What makes you cry, while Allah has forgiven you your previous and latter sins' He said,
"O Bilal! What prevents me from crying, when this night, this Ayah was revealed to me,"
إِنَّ فِى خَلْقِ السَّمَـوَتِ وَالاٌّرْضِ وَاخْتِلَـفِ الَّيْلِ وَالنَّهَارِ لاّيَـتٍ لاٌّوْلِى الاٌّلْبَـبِ
(Verily, in the creation of the heavens and the earth, and in the alternation of night and day, there are indeed signs for men of understanding.- Quran 3/190-)
"Woe to he who recites it but does not contemplate it".
Source:http://www.tafsir.com/default.asp?sid=3&tid=10145
"O Bilal! What prevents me from crying, when this night, this Ayah was revealed to me,"
إِنَّ فِى خَلْقِ السَّمَـوَتِ وَالاٌّرْضِ وَاخْتِلَـفِ الَّيْلِ وَالنَّهَارِ لاّيَـتٍ لاٌّوْلِى الاٌّلْبَـبِ
(Verily, in the creation of the heavens and the earth, and in the alternation of night and day, there are indeed signs for men of understanding.- Quran 3/190-)
"Woe to he who recites it but does not contemplate it".
Source:http://www.tafsir.com/default.asp?sid=3&tid=10145
22 September 2010
Some sayings of Raabi’ah al-‘Adawiyyah
She once said “I seek forgiveness from Allaah for the lack of my sincerity when I say, I seek the forgiveness of Allaah.”
A man once went to Raabi'ah bint Isma'il al-'Adawiyyah, who was known by the titles, 'Mother of Goodness,' and, 'The Famous Worshipper.' He said, 'Indeed, I have perpetrated a great number of sins. If I repent, do you think that Allah will accept my repentence?"
She said, "Woe unto you! Do you not see that He invites those who turn away from Him; then why wouldn't He accept the repentance of those who turn towards Him?"
Raabi’ah al-‘Adawiyyah once said to Sufyaan al-Thawri: “You are only a few days, and when one day passes a part of you has gone. Soon, when a part of you have gone all of you will have gone. You know about this, so act upon it.”
‘Abdah bint Abi Shawwaal, who was one of the best female slaves of Allaah and who used to serve Raabi’ah, said: “Raabi’ah used to pray all night long, and just before dawn, she would take a short nap until dawn came. When she awoke with a start, I would hear her say in a terrified manner, ‘O my soul, how long will you sleep? How long will you nap? Soon you will sleep a sleep from which you will not wake until the Day of Resurrection.’”
She [‘Abdah] said: this was her habit all her life, until she died.
Source: http://islamqa.com/en/ref/5994,
From the book "Stories of repentance"
A man once went to Raabi'ah bint Isma'il al-'Adawiyyah, who was known by the titles, 'Mother of Goodness,' and, 'The Famous Worshipper.' He said, 'Indeed, I have perpetrated a great number of sins. If I repent, do you think that Allah will accept my repentence?"
She said, "Woe unto you! Do you not see that He invites those who turn away from Him; then why wouldn't He accept the repentance of those who turn towards Him?"
Raabi’ah al-‘Adawiyyah once said to Sufyaan al-Thawri: “You are only a few days, and when one day passes a part of you has gone. Soon, when a part of you have gone all of you will have gone. You know about this, so act upon it.”
‘Abdah bint Abi Shawwaal, who was one of the best female slaves of Allaah and who used to serve Raabi’ah, said: “Raabi’ah used to pray all night long, and just before dawn, she would take a short nap until dawn came. When she awoke with a start, I would hear her say in a terrified manner, ‘O my soul, how long will you sleep? How long will you nap? Soon you will sleep a sleep from which you will not wake until the Day of Resurrection.’”
She [‘Abdah] said: this was her habit all her life, until she died.
Source: http://islamqa.com/en/ref/5994,
From the book "Stories of repentance"
19 September 2010
Ibn Umar
(radiyallhu anhu)
The Most Disciplined Youth
Some narrations collected in adh-Dhahabi’s ‘Siyar A’lam an-Nubala‘‘ (4/346-373) and Ibn al-Jawzi’s ‘Sifat as-Safwah’ (1/214-222) give a taste of Ibn ‘Umar’s character:
1 – His Discipline as a Youth:
Ibn Mas’ud said: “From the most disciplined youth of Quraysh in the face of the dunya was ‘Abdullah bin ‘Umar.”
Jabir bin ‘Abdillah said: “None of us experienced the dunya but that it affected him, except Ibn ‘Umar.”
Nafi’ said that Ibn ‘Umar presented himself to fight in Uhud when he was fourteen years old, and the Prophet (صلى الله عليه و سلم) refused to allow him. He then presented himself during the Battle of the Trench when he was fifteen, and he was allowed to fight.
2 – His Discipline as an Adult:
Ibn Shihab said that Ibn ‘Umar was about to curse one of his servants, and said: “O Allah, cu-” without completing the word, and he said: “I don’t like to say this word.”
3 – His Love of Imitating the Prophet in Everything:
Zayd bin Aslam said: “Ibn ‘Umar would dye his beard with saffron until his clothes were colored with it. He was asked about this, and said: “I saw the Messenger of Allah (صلى الله عليه و سلم) dye his hair with it.”"
Hisham bin ‘Urwah said: “I saw Ibn ‘Umar’s hair reaching down to his earlobes,” and Anas reported that the Prophet’s hair also hung down to his earlobes.
‘A’ishah said: “I never saw anyone holding tighter to the original affair than Ibn ‘Umar.”
Malik said that someone informed him: “Ibn ‘Umar would imitate the Messenger of Allah (صلى الله عليه و سلم) and follow his traces and lifestyle and be very keen in this, to the point that we feared for his sanity because of his keenness in this.”
Nafi’ said: “Ibn ‘Umar used to follow the traces of the Messenger of Allah (صلى الله عليه و سلم) in every place he prayed. This was to the point that there was a tree that the Prophet would sit under, and Ibn ‘Umar would frequent this tree and water its trunk so that it wouldn’t weaken.”
Nafi’ said that Ibn ‘Umar told him that the Messenger of Allah (صلى الله عليه و سلم) told him: “If only we could leave this door (of the mosque) for the women.” So, Ibn ‘Umar never used that door until the day he died.
Muhammad al-’Umari said: “I never heard Ibn ‘Umar mention the Prophet without weeping.”
Nafi’ said that Ibn ‘Umar was once on his way to Makkah, and stopped the animal he was riding and said to it: “Maybe my footsteps will fall where his footsteps did,” meaning the footsteps of the Prophet (صلى الله عليه و سلم).
Tawus said: “I never saw anyone praying like Ibn ‘Umar who was stricter than him in facing the Qiblah with his face, hands, and feet.”
4 – His Friendliness With People:
Ibn ‘Umar said: “Sometimes, I go out for no reason or need except to greet people and have them greet me.”
Abi ‘Amr an-Nadabi said: “I went out with Ibn ‘Umar once, and he didn’t leave a single young or old person except that he greeted them.”
5 – His Care to Look and Smell Good:
‘Abdullah bin Waqid said: “I saw Ibn ‘Umar praying. If you saw him, you’d see him shivering about, and I saw him putting some musk in cream and rubbing it on himself.”
6 – His Humility:
Nafi’ said: “Ibn ‘Umar and Ibn ‘Abbas would sit with the people when the pilgrims arrived, and I would sit with one of them one day, and the other the next. Ibn ‘Abbas would answer every question he was asked, and Ibn ‘Umar would refuse to answer most of the questions he was asked.”
The Most Disciplined Youth
Some narrations collected in adh-Dhahabi’s ‘Siyar A’lam an-Nubala‘‘ (4/346-373) and Ibn al-Jawzi’s ‘Sifat as-Safwah’ (1/214-222) give a taste of Ibn ‘Umar’s character:
1 – His Discipline as a Youth:
Ibn Mas’ud said: “From the most disciplined youth of Quraysh in the face of the dunya was ‘Abdullah bin ‘Umar.”
Jabir bin ‘Abdillah said: “None of us experienced the dunya but that it affected him, except Ibn ‘Umar.”
Nafi’ said that Ibn ‘Umar presented himself to fight in Uhud when he was fourteen years old, and the Prophet (صلى الله عليه و سلم) refused to allow him. He then presented himself during the Battle of the Trench when he was fifteen, and he was allowed to fight.
2 – His Discipline as an Adult:
Ibn Shihab said that Ibn ‘Umar was about to curse one of his servants, and said: “O Allah, cu-” without completing the word, and he said: “I don’t like to say this word.”
3 – His Love of Imitating the Prophet in Everything:
Zayd bin Aslam said: “Ibn ‘Umar would dye his beard with saffron until his clothes were colored with it. He was asked about this, and said: “I saw the Messenger of Allah (صلى الله عليه و سلم) dye his hair with it.”"
Hisham bin ‘Urwah said: “I saw Ibn ‘Umar’s hair reaching down to his earlobes,” and Anas reported that the Prophet’s hair also hung down to his earlobes.
‘A’ishah said: “I never saw anyone holding tighter to the original affair than Ibn ‘Umar.”
Malik said that someone informed him: “Ibn ‘Umar would imitate the Messenger of Allah (صلى الله عليه و سلم) and follow his traces and lifestyle and be very keen in this, to the point that we feared for his sanity because of his keenness in this.”
Nafi’ said: “Ibn ‘Umar used to follow the traces of the Messenger of Allah (صلى الله عليه و سلم) in every place he prayed. This was to the point that there was a tree that the Prophet would sit under, and Ibn ‘Umar would frequent this tree and water its trunk so that it wouldn’t weaken.”
Nafi’ said that Ibn ‘Umar told him that the Messenger of Allah (صلى الله عليه و سلم) told him: “If only we could leave this door (of the mosque) for the women.” So, Ibn ‘Umar never used that door until the day he died.
Muhammad al-’Umari said: “I never heard Ibn ‘Umar mention the Prophet without weeping.”
Nafi’ said that Ibn ‘Umar was once on his way to Makkah, and stopped the animal he was riding and said to it: “Maybe my footsteps will fall where his footsteps did,” meaning the footsteps of the Prophet (صلى الله عليه و سلم).
Tawus said: “I never saw anyone praying like Ibn ‘Umar who was stricter than him in facing the Qiblah with his face, hands, and feet.”
4 – His Friendliness With People:
Ibn ‘Umar said: “Sometimes, I go out for no reason or need except to greet people and have them greet me.”
Abi ‘Amr an-Nadabi said: “I went out with Ibn ‘Umar once, and he didn’t leave a single young or old person except that he greeted them.”
5 – His Care to Look and Smell Good:
‘Abdullah bin Waqid said: “I saw Ibn ‘Umar praying. If you saw him, you’d see him shivering about, and I saw him putting some musk in cream and rubbing it on himself.”
6 – His Humility:
Nafi’ said: “Ibn ‘Umar and Ibn ‘Abbas would sit with the people when the pilgrims arrived, and I would sit with one of them one day, and the other the next. Ibn ‘Abbas would answer every question he was asked, and Ibn ‘Umar would refuse to answer most of the questions he was asked.”
12 August 2010
Ali bin Bakkar
He was detached from the worldly pleasures. He became a fighter and guarder of the Muslim lands; a truthful worshipper.
He lived in al-Masisah (in Sham) as a fighter, and he was a scholar of Fiqh.
Musa bin Turayf said:
“‘Ali bin Bakkar’s slave-girl used to spread his bed for him, so he would touch it with his hand and say: “By Allah, you feel good; by Allah, you feel cool; by Allah, I will not lay on you tonight,” and he would pray until the next morning with the same wudu’.”
Abul-Hasan bin Abi al-Ward said:
“A man said to us: “We came to ‘Ali bin Bakkar and said to him: “Hudhayfah bin al-Mar’ashi sends you his greetings.” So, he said to us: “May peace be upon you and him. I know of him that he has only eaten that which is lawful for over thirty years, and I would love to meet Satan more than I would love to meet him.” I asked him why this was, and he said: “I am afraid that I would try to beautify myself for him out my respect for him, and then be guilty of beautifying myself for other than Allah, and as a result, have my status lowered in the Eyes of Allah – the Mighty and Majestic.”"
Yusuf bin Muslim said:
“‘Ali bin Bakkar wept until he became blind, and his tears would leave marks on his cheeks.”
Fayd bin Ishaq said:
“I came to ‘Ali bin Bakkar, seeking to go out in the Path of Allah, so asked him to advise me. He said: “Fear Allah and stay in your dwelling, guard your tongue, and avoid unnecessarily mixing with the people, and wisdom will be poured on you from above you.”
Yahya bin Zakariyyah said:
“We were with ‘Ali bin Bakkar, so some clouds passed by overhead. I asked him about something, so he said to me: “Be quiet! Do you not fear that these clouds will be followed by rocks that will be poured down on us?”
It has been narrated to us that ‘Ali bin Bakkar was stricken with an injury during a battle that he fought in, as a result of which his intestines spilled out of his stomach. He then gathered his intestines and pushed them back into his stomach, then tied the wound up with his turban. He then jumped back into the battle and was killed after he himself had killed thirteen disbelievers.
‘Ali bin Bakkar narrated hadith from Hisham bin Hassan, Abu Ishaq al-Fizari, Abu Khaldah, etc. He was a close companion of Ibrahim bin Adham.
He was killed in al-Masisah in the year 199 H.
['Sifat as-Safwah’; 2/410-411]
Source: http://iskandrani.wordpress.com/category/scholarly-selections/the-lives-of-the-salaf/page/3/
He lived in al-Masisah (in Sham) as a fighter, and he was a scholar of Fiqh.
Musa bin Turayf said:
“‘Ali bin Bakkar’s slave-girl used to spread his bed for him, so he would touch it with his hand and say: “By Allah, you feel good; by Allah, you feel cool; by Allah, I will not lay on you tonight,” and he would pray until the next morning with the same wudu’.”
Abul-Hasan bin Abi al-Ward said:
“A man said to us: “We came to ‘Ali bin Bakkar and said to him: “Hudhayfah bin al-Mar’ashi sends you his greetings.” So, he said to us: “May peace be upon you and him. I know of him that he has only eaten that which is lawful for over thirty years, and I would love to meet Satan more than I would love to meet him.” I asked him why this was, and he said: “I am afraid that I would try to beautify myself for him out my respect for him, and then be guilty of beautifying myself for other than Allah, and as a result, have my status lowered in the Eyes of Allah – the Mighty and Majestic.”"
Yusuf bin Muslim said:
“‘Ali bin Bakkar wept until he became blind, and his tears would leave marks on his cheeks.”
Fayd bin Ishaq said:
“I came to ‘Ali bin Bakkar, seeking to go out in the Path of Allah, so asked him to advise me. He said: “Fear Allah and stay in your dwelling, guard your tongue, and avoid unnecessarily mixing with the people, and wisdom will be poured on you from above you.”
Yahya bin Zakariyyah said:
“We were with ‘Ali bin Bakkar, so some clouds passed by overhead. I asked him about something, so he said to me: “Be quiet! Do you not fear that these clouds will be followed by rocks that will be poured down on us?”
It has been narrated to us that ‘Ali bin Bakkar was stricken with an injury during a battle that he fought in, as a result of which his intestines spilled out of his stomach. He then gathered his intestines and pushed them back into his stomach, then tied the wound up with his turban. He then jumped back into the battle and was killed after he himself had killed thirteen disbelievers.
‘Ali bin Bakkar narrated hadith from Hisham bin Hassan, Abu Ishaq al-Fizari, Abu Khaldah, etc. He was a close companion of Ibrahim bin Adham.
He was killed in al-Masisah in the year 199 H.
['Sifat as-Safwah’; 2/410-411]
Source: http://iskandrani.wordpress.com/category/scholarly-selections/the-lives-of-the-salaf/page/3/
02 August 2010
Allah Akbar
Allaah – the Most High – says:
“But He will call you to account for what your hearts have earned.” [Soorah al-Baqarah (2):225]
“The day when neither wealth nor children will be of any avail, except he who comes to Allaah with a clean and pure heart.” [Soorah ash-Shu`araa 26:88-89]
The Prophet sallallahu `alayhi wa sallam said:
“Indeed, there is a piece of flesh in the body; if it is sound, then all the body is sound. However, if it is diseased, then all the body is diseased. Truly that is the heart.” [Al-Bukhaaree 1/126, Muslim 1599 from Nu`maan ibn Basheer radhiallahu `anhumaa]
Al-Hafidh Ibn Rajab (d. 795H) – rahimahullaah – said:
“So know that the world – and whatever is above it and below in the water – will not be corrected except when the actions of its people are all for Allaah. The actions of the body follow on from the actions and intentions of the heart. So when the actions and intentions of the heart are purely for Allaah alone, then it is corrected, and likewise the actions of the body will also be correct. However, if the actions and intentions of the heart are for other than Allaah, then it is corrupted, and likewise the actions of the body will be corrupted in proportion to how much the heart is corrupted.” [Jaami` al-`Uloom wal-Hikam p. 120]. And he said, “Hearts will not be corrected until the ma`rifah (knowledge and realisation) of Allaah – being in awe of His greatness, loving Him, fearing Him, hoping in Him, relying and trusting in Him – is not firmly implanted in them. This is the reality of Tawheed and the meaning of the saying: laa ilaaha illallaah (that none has the right to be worshipped except Allaah). Thus, hearts will not be corrected until Allaah is made the ilaah (deity) to be known, to be loved, feared and hoped in, and that He – along with this – becomes the only ilaah (deity) worthy of this, without associating any partner to Him in this.” [Jaami` al-`Uloom wal-Hikam p. 120].
Indeed, we may begin to appreciate the greatness of Allaah – the Most High’s – and being in awe of Him, by considering some narrations regarding what He - the Most High – has created:
The Prophet, sallallahu `alayhi wa sallam said:
“Indeed I see what you do not see and hear what you do not hear. Heaven has groaned, and it has a right to do so. By Him in Whose Hand is my soul! There is not in heaven a space equivalent to four fingers, except that an angel has prostrated his forehead to Allaah in it. By Allaah! If you knew what I know, you would laugh little and weep a lot, and you would not take delight in women in their beds, but rather would go to the wilderness and implore Allaah for help.” [Hasan: Related by ibn Maajah (4190) and at-Tirmidhee (2/51) who authenticated it, from Abu Dharr radhiallahu `anhu]
He sallallahu `alayhi wa sallam said:
“The seven Heavens compared to the Kursee is like a ring in which is thrown into a desert. And such is the magnitude of the `Arsh (the Throne of Allah) compared with the Kursee.” [Saheeh: Related by Ibn Abee Shaybah in Kitaabul `Arsh (1/114), and Al Bayhaqee in Al-Asmaa was-Sifaat (p. 290), from Abu Dharr radhiallahu `anhu. The hadeeth is authentic due to its various routes of transmission – as Shaykh al-Albaanee has explained in As-Saheehah no 109.]
And He sallallahu `alayhi wa sallam said:
“Al-Baytul-Ma`moor is in the seventh heaven [directly above the Ka`bah]. Each day seventy thousand angels enter it, and they will not return until the Day of Resurrection.” [Saheeh; Related by Abu Daawood (no 4727) and al-Bayhaqee in al-Asmaa was-Sifaat (no. 398), from Jaabir radhiallahu `anhu. It was authenticated by Imaam adh-Dhahabee in al-`Uluww (p. 58).
So: “the need of the servants for this (type of) knowledge is greater than every other need; and it is the most necessary of all things for hem, since there is no life for the hearts, nor any delight, nor any tranquility, except through knowing their Lord, the only One Who deserves to be worshipped, their Creator – with His Names, His Attributes and His Actions, and that He – along with all that - is more beloved to the person than anything else. So man’s striving is with regards to everything that will draw him nearer to Allaah, to the exclusion of the creation… So the people who know Allaah the best, are the ones who best follow the way to Him; and know best what lies at the end of the way.”
Source:http://www.islaam.com/Article.aspx?id=391
“But He will call you to account for what your hearts have earned.” [Soorah al-Baqarah (2):225]
“The day when neither wealth nor children will be of any avail, except he who comes to Allaah with a clean and pure heart.” [Soorah ash-Shu`araa 26:88-89]
The Prophet sallallahu `alayhi wa sallam said:
“Indeed, there is a piece of flesh in the body; if it is sound, then all the body is sound. However, if it is diseased, then all the body is diseased. Truly that is the heart.” [Al-Bukhaaree 1/126, Muslim 1599 from Nu`maan ibn Basheer radhiallahu `anhumaa]
Al-Hafidh Ibn Rajab (d. 795H) – rahimahullaah – said:
“So know that the world – and whatever is above it and below in the water – will not be corrected except when the actions of its people are all for Allaah. The actions of the body follow on from the actions and intentions of the heart. So when the actions and intentions of the heart are purely for Allaah alone, then it is corrected, and likewise the actions of the body will also be correct. However, if the actions and intentions of the heart are for other than Allaah, then it is corrupted, and likewise the actions of the body will be corrupted in proportion to how much the heart is corrupted.” [Jaami` al-`Uloom wal-Hikam p. 120]. And he said, “Hearts will not be corrected until the ma`rifah (knowledge and realisation) of Allaah – being in awe of His greatness, loving Him, fearing Him, hoping in Him, relying and trusting in Him – is not firmly implanted in them. This is the reality of Tawheed and the meaning of the saying: laa ilaaha illallaah (that none has the right to be worshipped except Allaah). Thus, hearts will not be corrected until Allaah is made the ilaah (deity) to be known, to be loved, feared and hoped in, and that He – along with this – becomes the only ilaah (deity) worthy of this, without associating any partner to Him in this.” [Jaami` al-`Uloom wal-Hikam p. 120].
Indeed, we may begin to appreciate the greatness of Allaah – the Most High’s – and being in awe of Him, by considering some narrations regarding what He - the Most High – has created:
The Prophet, sallallahu `alayhi wa sallam said:
“Indeed I see what you do not see and hear what you do not hear. Heaven has groaned, and it has a right to do so. By Him in Whose Hand is my soul! There is not in heaven a space equivalent to four fingers, except that an angel has prostrated his forehead to Allaah in it. By Allaah! If you knew what I know, you would laugh little and weep a lot, and you would not take delight in women in their beds, but rather would go to the wilderness and implore Allaah for help.” [Hasan: Related by ibn Maajah (4190) and at-Tirmidhee (2/51) who authenticated it, from Abu Dharr radhiallahu `anhu]
He sallallahu `alayhi wa sallam said:
“The seven Heavens compared to the Kursee is like a ring in which is thrown into a desert. And such is the magnitude of the `Arsh (the Throne of Allah) compared with the Kursee.” [Saheeh: Related by Ibn Abee Shaybah in Kitaabul `Arsh (1/114), and Al Bayhaqee in Al-Asmaa was-Sifaat (p. 290), from Abu Dharr radhiallahu `anhu. The hadeeth is authentic due to its various routes of transmission – as Shaykh al-Albaanee has explained in As-Saheehah no 109.]
And He sallallahu `alayhi wa sallam said:
“Al-Baytul-Ma`moor is in the seventh heaven [directly above the Ka`bah]. Each day seventy thousand angels enter it, and they will not return until the Day of Resurrection.” [Saheeh; Related by Abu Daawood (no 4727) and al-Bayhaqee in al-Asmaa was-Sifaat (no. 398), from Jaabir radhiallahu `anhu. It was authenticated by Imaam adh-Dhahabee in al-`Uluww (p. 58).
So: “the need of the servants for this (type of) knowledge is greater than every other need; and it is the most necessary of all things for hem, since there is no life for the hearts, nor any delight, nor any tranquility, except through knowing their Lord, the only One Who deserves to be worshipped, their Creator – with His Names, His Attributes and His Actions, and that He – along with all that - is more beloved to the person than anything else. So man’s striving is with regards to everything that will draw him nearer to Allaah, to the exclusion of the creation… So the people who know Allaah the best, are the ones who best follow the way to Him; and know best what lies at the end of the way.”
Source:http://www.islaam.com/Article.aspx?id=391
28 July 2010
Sufyan Thawri
by Shaykh Gibril F. Haddad
Sufyàn ibn Sa'ïd ibn Masruq Abu 'Abd Allàh al-Thawrï al-Mudarï al-Kufï (97-161), the God-fearing, wise, grief-stricken, Mujtahid Imàm, "Commander of the Believers in Hadïth" - the highest level in hadïth Mastership -, "Shaykh al-Islàm, the Imàm of hadïth Masters, the leader of the practicing Ulema in his time, the author of the Jàmi'" (al-Dhahabï). His father was a junior Tàbi'ï Muhaddith and he thus began his scholarly career at home. Abu Ishàq al-Sabï'ï recited when he saw Sufyàn coming: (And We gave him wisdom when a child) (19:12). His Shuyukh number 600. Ibn al-Jawzï claimed that his students number over 20,000 but al-Dhahabï said: "This is preposterous, they hardly reached 1,000. I know none of the hadïth Masters from whom more narrated than Màlik, and those number 1,400 - including the liars and the unknown!"
Among the praises related about him:
· "I wrote from 1,100 Shaykhs, but from none better than Sufyàn." (Ibn al-Mubàrak)
· "I never saw better than Sufyàn." (Yunus ibn 'Ubayd - he had seen Sa'ïd ibn Jubayr, Ibràhïm al-Nakha'ï, 'Atà', and Mujàhid.)
· "If 'Alqama and al-Aswad were present they would stand in need of Sufyàn." (Abu Hanïfa)
· "I never saw one resemble the Tàbi'ïn more than Sufyàn al-Thawrï" (Ibn Abï Dhi'b).
Sufyàn ibn Sa'ïd ibn Masruq Abu 'Abd Allàh al-Thawrï al-Mudarï al-Kufï (97-161), the God-fearing, wise, grief-stricken, Mujtahid Imàm, "Commander of the Believers in Hadïth" - the highest level in hadïth Mastership -, "Shaykh al-Islàm, the Imàm of hadïth Masters, the leader of the practicing Ulema in his time, the author of the Jàmi'" (al-Dhahabï). His father was a junior Tàbi'ï Muhaddith and he thus began his scholarly career at home. Abu Ishàq al-Sabï'ï recited when he saw Sufyàn coming: (And We gave him wisdom when a child) (19:12). His Shuyukh number 600. Ibn al-Jawzï claimed that his students number over 20,000 but al-Dhahabï said: "This is preposterous, they hardly reached 1,000. I know none of the hadïth Masters from whom more narrated than Màlik, and those number 1,400 - including the liars and the unknown!"
Among the praises related about him:
· "I wrote from 1,100 Shaykhs, but from none better than Sufyàn." (Ibn al-Mubàrak)
· "I never saw better than Sufyàn." (Yunus ibn 'Ubayd - he had seen Sa'ïd ibn Jubayr, Ibràhïm al-Nakha'ï, 'Atà', and Mujàhid.)
· "If 'Alqama and al-Aswad were present they would stand in need of Sufyàn." (Abu Hanïfa)
· "I never saw one resemble the Tàbi'ïn more than Sufyàn al-Thawrï" (Ibn Abï Dhi'b).
15 July 2010
A description of pious people by Al- Hasan
Al-Hasan Al-Basri once said "I have known people and kept company with groups who neither rejoiced when the things of the world came to them, nor grieved when they lost anything in the world. The life of this world was more insignificant than dust. One of them might live for a year or for sixty years without having a garment that would cover him, and without ever having anything to come between him and the ground, and without having any food that he could ask to be prepared for him in his own home.
When night came, they would be on their feet,with their foreheads flat against the earth, tears rolling down their cheeks, secretly calling to Allah to save them on the day of judgment. If they did some thing good they never stopped being grateful for it,and were always asking Allah to accept it.If they did something bad they would be saddened by it, and would keep on asking Allah to forgive them for it. By Allah they were not safe from wrong actions, and were only saved by their constant turning in repentance. May Allah be pleased with them and grant them His Mercy.
Source: From the book "Purification of the soul" by Ahmed Farid
When night came, they would be on their feet,with their foreheads flat against the earth, tears rolling down their cheeks, secretly calling to Allah to save them on the day of judgment. If they did some thing good they never stopped being grateful for it,and were always asking Allah to accept it.If they did something bad they would be saddened by it, and would keep on asking Allah to forgive them for it. By Allah they were not safe from wrong actions, and were only saved by their constant turning in repentance. May Allah be pleased with them and grant them His Mercy.
Source: From the book "Purification of the soul" by Ahmed Farid
Amazing story of a police officer
A police officer in a Muslim country wrote the following letter to a shaykh describing the events that led to his return to Allah. He recalls:
Seeing accidents and crash victims was a normal part of my day, but one incident was different.
My partner and I had parked on the shoulder of the highway and began to chat. In a random second, the scene shattered to the hideous sound of metal bodies becoming one. We threw our heads back to see what had happened. It was a head-on collision, the result of a vehicle slipping into the lane of the oncoming traffic.
We couldn’t describe the carnage. Two young men sprawled in the first car, both in critical condition. We carried them gently away from the car and rested them on the ground.
Quickly we returned to assist the owner of the second car. He was dead. Back we went to the two young men lying side by side on the pavement.
My partner began dictating the Shahaadah to them. "Say la ilaaha illAllah (There is no god but Allah), la ilaaha illAllah…"
Their tongues wouldn’t acknowledge it. They started humming the hypnotic lyrics of some song. I was terrified. My partner had experience however, and he kept repeating his instruction.
Seeing accidents and crash victims was a normal part of my day, but one incident was different.
My partner and I had parked on the shoulder of the highway and began to chat. In a random second, the scene shattered to the hideous sound of metal bodies becoming one. We threw our heads back to see what had happened. It was a head-on collision, the result of a vehicle slipping into the lane of the oncoming traffic.
We couldn’t describe the carnage. Two young men sprawled in the first car, both in critical condition. We carried them gently away from the car and rested them on the ground.
Quickly we returned to assist the owner of the second car. He was dead. Back we went to the two young men lying side by side on the pavement.
My partner began dictating the Shahaadah to them. "Say la ilaaha illAllah (There is no god but Allah), la ilaaha illAllah…"
Their tongues wouldn’t acknowledge it. They started humming the hypnotic lyrics of some song. I was terrified. My partner had experience however, and he kept repeating his instruction.
05 July 2010
35 Statements From the Salaf Regarding Sincerity
1 - Bishr al-Haafi said: "That I seek the world with a wind instrument is more beloved to me than that I seek it with my Deen."
2 - Ibraaheem an-Nakha'i said: "When Shaytaan comes to you while you are in prayer and says: 'You are showing off,' make it longer."
3 - One of the Salaf said: "Direct me to an action by which I will never cease to be performing for Allaah the Exalted." It was said to him: "Always intend good, because you will never cease to be performing even if you do not perform any actions. The intention is made even in the absence of any actions. Whoever intended to pray at night and then slept, the reward for what he intended will be written for him."
4 - One of them said: "I love that I have an intention for every single thing; even my eat, drink and sleep."
5 - It was said to Sahl: "What is the hardest thing for the soul (to achieve)?" He said: "Sincerity, when there is no other desire in it."
6 - Ya'qoob al-Makfoof said: "The sincere person is the one who hides his good deeds just like he hides his evil deeds."
2 - Ibraaheem an-Nakha'i said: "When Shaytaan comes to you while you are in prayer and says: 'You are showing off,' make it longer."
3 - One of the Salaf said: "Direct me to an action by which I will never cease to be performing for Allaah the Exalted." It was said to him: "Always intend good, because you will never cease to be performing even if you do not perform any actions. The intention is made even in the absence of any actions. Whoever intended to pray at night and then slept, the reward for what he intended will be written for him."
4 - One of them said: "I love that I have an intention for every single thing; even my eat, drink and sleep."
5 - It was said to Sahl: "What is the hardest thing for the soul (to achieve)?" He said: "Sincerity, when there is no other desire in it."
6 - Ya'qoob al-Makfoof said: "The sincere person is the one who hides his good deeds just like he hides his evil deeds."
03 July 2010
WHAT DOES AZ-ZUHD MEAN?
Az-Zuhd is, "The opposite of being eager and concerned about the Dunya (the life of this world)." Further, ibn Al-Qayyim said, "Az-Zuhd, in the Arabic language, the language of Islam, entails abandoning a matter while despising it and while belittling its significance, so that one will exchange it for what is more significant."
The Muslim ancestors who set good examples in the application of Islam have various opinions with regards to the meaning of Az-Zuhd.
Ibn Al-Qayyim for example said, "I heard Shaikh Al-Islam ibn Taymiyyah say, 'Az-Zuhd entails abandoning what does not bring about benefit in the Hereafter. Al-Wara' (abandoning a part of the permissible for fear of falling into the impermissible) entails abandoning what you fear its consequences in the Hereafter.'" Then, ibn Al-Qayyim commented, "This statement is one of the best and most comprehensive definitions of Az-Zuhd and Al-Wara'."
In addition, Sufyan Ath-Thawry said, "Az-Zuhd in this Dunya entails having a short hope (or avoiding having hopes that one will live long), not by wearing the thick clothes or wearing the garment (as some people who observe fake Zuhd think is a part of Az-Zuhd)."
The Muslim ancestors who set good examples in the application of Islam have various opinions with regards to the meaning of Az-Zuhd.
Ibn Al-Qayyim for example said, "I heard Shaikh Al-Islam ibn Taymiyyah say, 'Az-Zuhd entails abandoning what does not bring about benefit in the Hereafter. Al-Wara' (abandoning a part of the permissible for fear of falling into the impermissible) entails abandoning what you fear its consequences in the Hereafter.'" Then, ibn Al-Qayyim commented, "This statement is one of the best and most comprehensive definitions of Az-Zuhd and Al-Wara'."
In addition, Sufyan Ath-Thawry said, "Az-Zuhd in this Dunya entails having a short hope (or avoiding having hopes that one will live long), not by wearing the thick clothes or wearing the garment (as some people who observe fake Zuhd think is a part of Az-Zuhd)."
18 June 2010
Guidelines on how every Muslim should spend his day and night.
Every Muslim should spend his day and night as follows:
1. Acquire knowledge of the Din according to your needs. You could acquire this knowledge either by reading a book or by asking the 'ulama.
2. Abstain from all sins.
3. If you commit any sin, repent immediately.
4. Do not hold back in fulfilling anyone's right. Do not cause anyone physical or verbal harm. Do not speak ill of anyone.
5. Do not have any love for wealth nor any desire for name or fame. Do not concern yourself with extravagant food and clothing.
6. If someone rebukes you for your mistake or error, do not try to justify your action. Admit your fault and repent.
1. Acquire knowledge of the Din according to your needs. You could acquire this knowledge either by reading a book or by asking the 'ulama.
2. Abstain from all sins.
3. If you commit any sin, repent immediately.
4. Do not hold back in fulfilling anyone's right. Do not cause anyone physical or verbal harm. Do not speak ill of anyone.
5. Do not have any love for wealth nor any desire for name or fame. Do not concern yourself with extravagant food and clothing.
6. If someone rebukes you for your mistake or error, do not try to justify your action. Admit your fault and repent.
16 June 2010
Al-Miski (The One Who Exuded A Good Smell)
It is reported that Abu Bakr Al-Miski was once asked,“We always find a good odor emanating from you- why or how? He answered,
“By Allah, for years now I have not used any perfume, but the reason for the good smell has to do with an ordeal that I passed through;A woman once tricked me into entering her home. Then she closed (and locked) the door behind her, after which she began to seduce me. I became utterly bewildered as to what I should do, for I had no options before me. I said to her, ‘I need to go and purify myself.’ She ordered her servant to take me to the bathroom, and when I entered it, I took feaces in my hand and wiped it all over my body. Then I returned to her in that state. Shocked to see me like that, the woman ordered that I be removed from her home. I left and immediately took a shower. That very night I saw a dream; in it, it was said to me, ‘You have done that which no one else has ever done. I will make your smell good and pure in this world and in the Hereafter.’ When I woke up, the smell of perfume was emanating from my body, and it has continued to emanate from my body until this very moment.”
Source:Glimpses of the lives of righteous people
Al-Muwa’iza Wal-Majaliss, pg. 224
“By Allah, for years now I have not used any perfume, but the reason for the good smell has to do with an ordeal that I passed through;A woman once tricked me into entering her home. Then she closed (and locked) the door behind her, after which she began to seduce me. I became utterly bewildered as to what I should do, for I had no options before me. I said to her, ‘I need to go and purify myself.’ She ordered her servant to take me to the bathroom, and when I entered it, I took feaces in my hand and wiped it all over my body. Then I returned to her in that state. Shocked to see me like that, the woman ordered that I be removed from her home. I left and immediately took a shower. That very night I saw a dream; in it, it was said to me, ‘You have done that which no one else has ever done. I will make your smell good and pure in this world and in the Hereafter.’ When I woke up, the smell of perfume was emanating from my body, and it has continued to emanate from my body until this very moment.”
Source:Glimpses of the lives of righteous people
Al-Muwa’iza Wal-Majaliss, pg. 224
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