Showing posts with label inspiring. Show all posts
Showing posts with label inspiring. Show all posts

05 August 2026

"By Allah, if I knew of any word more enraging to you than this, I would say it."


They laid Bilal ibn Rabah (may Allah be pleased with him) on the burning ground beneath the heat of Makkah.

Then they placed a heavy stone upon his chest, hoping he would abandon his faith.

They threatened him, tortured him, and demanded that he renounce Allah.

Bilal kept saying "Aḥad... Aḥad."
"One God....One God"

He then said:

"By Allah, if I knew of any word more enraging to you than this, I would say it."


Then he continued:

"Aḥad... Aḥad."
"One God....One God"

رضي الله عنه


29 August 2016

A short story of a man who feared hypocrisy

"If you ask them (about this), they declare: "We were only talking idly and joking." Say: "Was it at Allah, and His Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) and His Messenger (Sallallahu alibi wasallam) that you were mocking?" (Surah Tawba:65)

Ikrimah said in the Tafseer of this verse, "There was a man from among the people (May Allah Forgive him) who was saying , " Oh Allah, I heard a verse that is directed toward myself which make my skin pale and my heart tremble with fear for it. Oh Allah, make me die a death in your way (fee sabeeluka) , without a single person saying, 'I bathed him, I shrouded him, and I buried him'."

"After that he was killed in the Battle of Yamama, and no Muslim looked for him but instead found another (the body of another person, while his body was not found)."

"وَلَئِنْ سَأَلْتَهُمْ لَيَقُولُنَّ إِنَّمَا كُنَّا نَخُوضُ وَنَلْعَبُ ۚ قُلْ أَبِاللَّهِ وَآيَاتِهِ وَرَسُولِهِ كُنْتُمْ تَسْتَهْزِئُونَ"   Surat Tawba:65

قال عكرمة في تفسير هذه الآية : كان رجل ممن إن شاء الله عفا عنه يقول : اللهم إني أسمع آية أنا أعنى بها ، تقشعر منها الجلود ، وتجب منها القلوب ، اللهم فاجعل وفاتي قتلا في سبيلك ، لا يقول أحد : أنا غسلت ، أنا كفنت ، أنا دفنت ، قال : فأصيب يوم اليمامة ، فما أحد من المسلمين إلا وقد وجد غيره

30 March 2014

The Amputation: A Story For Those in Distress

By: Shaykh Ahmad Musa Jibril

Actually, let me tell you this story and this will tell you what Raghbah is. Not only Raghbah, but all three of these Ibaadaat that we will mention today Inshaa Allah. It will tell you what Raghbah, Rahbah and Khushoo’ are and how they pertain to and affect your Ibaadah, and in particular the story I am going to tell you is how it affects Salah. The chain of this story is authentic, had it not been authentic you would think it is a fictional story or a figment of someone’s imagination.

The story is about ‘Urwah Ibn az-Zubayr Ibn al-‘Awwaam radhiallahu ‘anhuma. ‘Urwah was a man with a golden ancestry. His father is az-Zubayr Ibn al-‘Awwaam, one of the ten people promised to go to Jannah and the companion who was one of the six people that Umar radhiallahu ‘anhu chose when he was stabbed, to choose the destiny of this Ummah after he dies. His mother is Asmaa’ Bint Abu Bakr, that makes his maternal grandfather Abu Bakr as-Siddeeq radhiallahu ‘anhu. His paternal grandmother was Safiyyah Bint Abdul-Muttalib. If his mother is Asmaa’, that means his aunt is Aishah radhiallahu ‘anha. That is why he used to enter upon Aishah, if you know Hadith where he used to narrate Ahaadith from her and he used to learn with her. And because of that, he became one of the top seven Fuqhahaa’ in Madina. May Allah honour this Ummah with the likes of Aishah and Asmaa’ who play their proper model role in raising revivers and Mujaahideen for this Ummah. 

After the death of the Messenger sallallahu ‘alayhi wa sallam, he remained in Madinah. When he grew older, he decided to visit Bilaad ash-Shaam. During his journey or possibly before it, he was infected with some kind of disease in his foot that began to spread during the journey where it reached the shin area (somewhere between the knee and the ankle). When he arrived in Bilaad ash-Shaam, they brought him the doctors who told him this leg needs to be amputated otherwise it is going to spread and kill you. And back then, they used alcohol for anaesthesia, that is what reduced the pain when they operated in these kind of surgeries. ‘Urwah held himself to a higher standard. If it was permissible for normal people in such circumstances, it is not something ‘Urwah would allow upon himself. He held himself to a higher standard and this is our point here, he said let me make Salah and when you see me get into my Salah, amputate my leg as you wish. You know what he meant by that? What he meant is let me get into my Salah, let me stimulate and rev up my Raghbah, Rahbah and Khushoo’ and then amputate my leg.

Why ‘Urwah? Because when a heart elevates in that Ibaadah of Raghbah, Rahbah and Khushoo’ during Ibaadah, it numbs the feeling of the limbs. You are present in your body, but in reality you are in another world. You may see a bodybuilder or someone very athletic in the peak of his fitness abilities, you tell him your son just got hit by a car and if it affects him and moves him internally. That strong and athletic man will drop down to his knees in weakness. Where are his muscles? Where are his athletic abilities? The heart feeling overwhelms and overpowers his physical strength and paralyses the limbs. While ‘Urwah was deep in his Raghbah, Rahbah and Khushoo’ (and this is precisely how the story goes), they cut with a knife. It is by a bone area (by the shin area) and when they got to the bone area, they heated a saw and began to saw it off. First cut, then saw. At that time, out of his seven sons his most beloved son Muhammad went to a stable for the leader (al-Waleed Ibn Abdul-Malik) and a horse or a camel booted and stamped him to death.

When the people began to visit him and among them was al-Waleed Ibn Abdul-Malik, they gave him condolence about his leg and then they informed him and gave him condolence over his son. Why? First my leg and now my son? Problem after problem. My grandfather is Abu Bakr radhiallahu ‘anhu and he gave victory to Islam. I am one of the top seven Fuqhahaa’ in Madinah. Why me? I am the son of the man who gave your Messenger victory Yaa Allah. Is that what he said? That is not ‘Urwah Ibn az-Zubayr. Listen to what he said.

He said:

اللهم كانوا سبعة ، فأخذت واحدا وأبقيت ستة     

Oh Allah they were seven, You took one and You left me six. He means about his sons, he had seven. He said You took one and You left six. Look at the positive thinking, You have been so gracious and kind to me Yaa Allah.

وكن أربعا ، فأخذت واحدة وأبقيت ثلاثا

Now he is talking about his limbs. Oh Allah they were four (two hands and two legs), You took one and You left me with three. You have been so gracious and kind to me. Look at the positive thinking in the middle of a calamity.

Then he said:

اللهم لك الحمد ، فلئن إن كنت قد أخذت فقد أبقيت

Allah if You took, You left me with plenty. You took one of my limbs and You left me with three. You took one of my sons and You left me with six.

وإن كنت قد ابتليت فلطالما عافيت

And if You tested me, you kept me sound and well for such a long time.

فلك الحمد على ما أخذت وعلى ما عافيت

All thanks to you Allah for what You took and for what You kept.

This story has a few narrations to it and what will stun you is the addition in Ibn Abi ad-Dunya. He said the night that happened (he lost his leg and he lost his son), he did not miss his Qiyaam. Take a break ‘Urwah, mourn your son, wait until your pain eases and then resume your night recitation. These were men who were born for the Aakhirah, he did not miss his night recitation that night.

It gets more amazing, and I remember mentioning this in one of the first Jumu’ah Khutbahs I gave. It had to have been one of the first ten that I delivered maybe twenty or twenty five years ago and I said back then what I will still say today. For me the most amazing and astonishing part of it is what Ibn Katheer stated that al-Awzaa’ee said.

وقال الأوزاعي : لما نشرت رجل عروة قال : اللهم إنك تعلم أني لم أمش بها إلى سوء قط

When his leg was cut, ‘Urwah said oh Allah, You know I never used this leg to walk to a sin before. How many of us can look at their legs today and say that? Or look in the mirror at their eyes and say the same statement? Or at their tongues or at their hands and say Allah You know we never used this for a sin? Do you know it is the opinion of some of the Hanafiyyah that whoever says Allah You know (Ya’lamullah (يعلم الله)) I did this or that and he is a liar, that he becomes a Kaafir. Because in reality, by that statement and by that lie, he claims that Allah does not know. That is the opinion of some of the Hanafiyyah and it may be the weaker of two opinions on that issue, but what I am trying to say is it shows you how dangerous it is to say Ya’lamullah on a lie, it is more dangerous than saying it on an oath. Saying Wallahi and lying is easier than saying Ya’lamullah on a lie. ‘Urwah was so sure of his past that he said oh Allah, You know I never used this leg to commit a sin before.

Listen to the icing on the cake of this story. I told you his leg was amputated in Bilaad ash-Shaam, so he returned back to Madinah with no son and no leg. He lost his son and he lost his leg. When he returned back to Madinah, they said Wallahi we never heard him complain about his foot or about his son. Men raised by Muhammad sallallahu ‘alayhi wa sallam. Before we get carried away, this story has so many lessons in it, however our point for this class and why I mention it for this class is the affect Raghbah, Rahbah and Khushoo’ have on someone’s Salah. The affect that it has is that it numbs and paralyses the limbs, because Raghbah, Rahbah and Khushoo’ take a person to another world. A true, spiritual world. A true Imaanic world. Some make superficial Salah, as many or most do. Others have Raghbah, Rahbah and Khushoo’ in them, like ‘Urwah. 

Source: The Amputation: A Story For Those in Distress - Shaykh Ahmad Musa Jibril


Transcribed: Explanation of Three Fundamental Principles 

                                                            

02 March 2014

The Story of Princess of Mongols and the Shaykh


By: Shaykh Ahmad Musa Jibril

Let me conclude with this story. We mentioned a lot about Hulagu in Ramadhaan, those who were present in the Ramadan Gems, I mentioned who Hulagu was. He was one of the leaders of the Mongols, he massacred the Muslims.

He had a daughter that was walking around in town one time, she saw a man and he had a crowd around him, she asked who is that guy? They told her that is a Shaykh, that is an ‘Aalim, they run the Muslim land. There is a Shaykh there, they were probably asking him questions, she said oh that is a Shaykh? She tried to embarrass him but look, a lot of lessons in this story I do not want get into because we do not have time but you will understand it. The daughter of Hulagu told the Shaykh or ‘Aalim, are you guys not the people that say Allah will make you guys victorious, supreme and inheritors on this land? It is in your Qur’an. That is fake because you are under our rule, I can order any one of my guards to kill you right now.

The Shaykh said, do you know shepherds? When they take their sheep to graze, they take a few dogs. He asked her, what is the purpose of those dogs with the shepherd? Everyone knows the purpose. She said when the sheep run off the herd, the dogs are unleashed and run wild after the sheep to get them back in the herd. He told her, you guys are the dogs; Allah unleashed you after us to get us back in the guidance of the Qur’an and the Sunnah. Once we get back in the guidance of the Qur’an and the Sunnah, you will be tethered by the One who unleashed you.

Deep story, meaning when we come back to Allah, that is when we will become victorious over you.

Source: Yaqeen (Certainty) In Allah سبحانه وتعالى - Shaykh Ahmad Musa Jibril


Transcribed by: http://opensourceilm.wordpress.com/2013/11/27/yaqeen-in-allah/

25 January 2014

And Hasten to the Forgiveness from Your Lord – Abu Ayyub al-Maaldifi


وَسَارِعُوا إِلَىٰ مَغْفِرَةٍ مِّن رَّبِّكُمْ وَجَنَّةٍ عَرْضُهَا السَّمَاوَاتُ وَالْأَرْضُ أُعِدَّتْ لِلْمُتَّقِينَ
“And hasten to forgiveness from your Lord and a garden as wide as the heavens and earth, prepared for the righteous”
When the enemies join forces, to destroy the Deen of Allah, When the Sharia of Allah is belittled, and the Messenger of Allah sallallahu alaihi wasallam is mocked, when the Muslims are oppressed, and mischief widespread, when the true callers are imprisoned, and the word jihad omitted, Oh you who are oppressed by the hands of tyrants Oh you who are distressed by the situation of the Ummah Know that the Victory of Allah is near.
For; This is the religion of Allah the Creator of Heavens and Earth, No doubt Allah will keep sending His glorious soldiers, the best of His creation to protect & safeguard the firm Religion of Islam.
This is the Ummah of Muhammad sallallahu alaihi wasallam which produced Sahabas of Great Caliber most of whom took their last breath in the battlefields never to give up even when their limbs were cut off and their bodies mutilated. And no doubt their successors and grandsons will rise to irrigate the oasis of faith and action with their blood to aid the Ummah of Islam as time goes by.
This is the Muslim Ummah of Jihad in which, no doubt mother’s would keep giving birth to heroes and wives would keep sending their husbands out of comfort of their life into the cross fire of guns and swords never to return unless in shrouds of lifelessness.
That is when we see the Lions of Allah moving killing and roaring “Labbaik ya Allah” in the battlefields beginning from the deserts of Arabia to the horn of Africa over to the torabora proceeding to open the gate of Ash Sham and finally to al Quds.
That is when we see the magnificent men who are willing to fasten the bridges of Deen with their bodies in response to kuffar’s invasion for nothing but the reward of Paradise responding to the call of Jihad Fi Sabilillahi when it is announced from every corner of the earth; from north to south and from east to west.
They are the Lions of monotheism and the moths of Prophethood, standing in the vanguard of the Ummah defending the Kalimah La ilaha ill Allah. Whose hearts are filled with love of being killed for the sake of Allah and whose hearts are filled with hatred of enemies for the sake of Allah.
At one point this very person may be induced by this world forgetting the hereafter but by the will of Allah sunhanahu wata alaa, the turner of hearts brings him out of darkness into light. After true guidance starts to shine through his life, Allah becomes more beloved than anything else in his life. Tears roll down his cheeks in Salatul Tahajjad. He feels the pain of Muslims in his heart for Muslims are like one body, if one limb is hurting then the rest of the body hurts. As he moves he sees that indigence and indignity has becomes fate of the Ummah. He sees the prevailing kufr with Wahn submerged in the hearts of Muslims. Realization dawns upon him that the aid to the religion of Allah is only through Jihad.
He starts to write the history of sacrifice and devotedness with his heart moving here and there looking for Hijrah to the lands of Jihad like a fish wanting to be in the water. He would cry tears of truth and he would not rest until he gets to the lands of Jihad to help the Ummah to once again raise the banner of Tawheed and eliminate the Disbelievers.
It may be a journey of trials and tribulations, prison and torment but he gives the message to every kuffar’s squadron and leaders that he can slay his neck for the Tawheed of Allah but he would not submit to the sills of their Thagooth with a single beat left in his heart. (In sha Allah)
These are the Soldiers of Allah whose sweat and blood paves the road of the Deen and whose torn bodies become the brick of it pillars. For you will see them with greed and eagerness for the everlasting Jannatul Firdawus which is wider than the heavens and the earth. For they become the Martyrs rushing towards the pleasure of their Lord the true Lord of the heavens and the earth.”
Abu Ayyub al Maaldifi
Source: http://biladalsham.wordpress.com/2014/01/25/and-hasten-to-the-forgiveness-from-your-lord-abu-ayyub-al-maaldifi/

05 June 2013

The bravery of Tulayhah al Azdi


When Saad bin Abi Waqqaas (ra) asked the Khalifah Umar (ra) to send him reinforcement. Umar (ra) replied: “I have sent you 2000 men: Amr bin Ma’adi Yakrib and Tulayhah al Azdi. Each one of them counts as a thousand.”

Tulayhah al Azdi , Amr, and Qays bin Makshooh went on a reconnaissance mission to the enemy’s army. Both Amr and Qays kidnapped some Persian soldiers and brought them back to the Muslim camp for interrogation. 

Tulayhah went further until he was in the camp of the army’s commander. He hid until nightfall and then went straight to the tent of the commander and took away his horse - which was tied to the tent - and ran away. A Persian horseman saw that and followed him. Tulayhah killed him and took his horse along with his and the commander’s horse. Another horseman pursued him and Tulayhah also killed him and took his horse. A third horseman attacked him but then surrendered. Tulayhah captured him and carried him away, along with a total of four horses in addition to his. 

The Muslim leaders gathered to question the Persian who was captured who turned out to be one of their leaders. He said: “I have fought numerous battles but I have never seen anything like this man! He crossed our camps until he made it to where even the brave would not dare: the camp of our army’s commander, which had over 70,000 soldiers. As if that wasn’t enough he went ahead and took the commander’s horse! The first of us to follow him was considered among us to be equal to a thousand men and he killed him! The second to follow him was killed and then I pursued him and I don’t think that there is anyone in the army equal to myself in strength and courage. But I saw death on his hands and surrendered! The man then accepted Islam and fought alongside the Muslims.

Source: ‘Mashari al-Ashwaq ila Masari al-Ushaaq’ by Imam Ibn Nuhaas

03 May 2013

The description of the Prophet (Peace be upon him)


Describing the Messenger of Allah (Peace be upon him), who passed by her tent on his journey of migration, Umm Ma‘bad Al-Khuza‘iyah said to her husband: “He was innocently bright and had broad countenance. His manners were fine. Neither was his belly bulging out nor was his head deprived of hair. He had black attractive eyes finely arched by continuous eyebrows. His hair glossy and black, inclined to curl, he wore long. His voice was extremely commanding. His head was large, well-formed and set on a slender neck. His expression was pensive and contemplative, serene and sublime. The stranger was fascinated from the distance, but no sooner he became intimate with him than this fascination was changed into attachment and respect. His expression was very sweet and distinct. His speech was well set and free from the use of superfluous words, as if it were a rosary of beads. His stature was neither too high nor too small to look repulsive. He was a twig amongst the two, singularly bright and fresh. He was always surrounded by his Companions. Whenever he uttered something, the listeners would hear him with rapt attention and whenever he issued any command, they vied with each other in carrying it out. He was a master and a commander. His utterances were marked by truth and sincerity, free from all kinds of falsehoods and lies.”

‘Ali bin Abi Talib describing him said: “The Messenger of Allah (Peace be upon him) was neither excessively tall nor extremely short. He was medium height among his friends. His hair was neither curly nor wavy. It was in between. It was not too curly nor was it plain straight. It was both curly and wavy combined. His face was not swollen or meaty-compact. It was fairly round. His mouth was white. He had black and large eyes with long haired eyelids. His joints (limbs) and shoulder joints were rather big. He had a rod-like little hair extending from his chest down to his navel, but the rest of his body was almost hairless. He had thick hand palms and thick fingers and toes. At walking, he lifted his feet off the ground as if he had been walking in a muddy remainder of water. When he turned, he turned all. The Prophet hood Seal was between his shoulders. He is the Seal of Prophets, the most generous and the bravest of all.

His speech was the most reliable. He was the keenest and the most attentive to people’s trust and was very careful to pay people’s due in full. The Prophet (Peace be upon him) was the most tractable and the most yielding companion, seeing him unexpectedly you fear him and venerate him. He who has acquaintance with him will like him. He who describes him says:  ‘I have never seen such a person neither before nor after seeing him.’””

Jabir bin Samurah reported that Allah’s Messenger (Peace be upon him) had a broad face with reddish (wide) eyes and lean heels.

Abu At-Tufail said: “He was white, good-looking. He was neither fat nor thin; neither tall nor short.”

Anas bin Malik said: “He had unfolded hands and was pink-colored. He was neither white nor brown. He was rather whitish. In both his head and beard there were as many as twenty grey hairs, besides some grey hairs at his temples.” In another version: “and some scattered white hairs in his head.”
Abu Juhaifa said: “I have seen some grey color under his lower lip.”

Al-Bara’ said: “He was of medium height, broad-shouldered; his hair went up to his earlobes. I saw him dressed in a red garment and I (assure you) I have never seen someone more handsome. At first he used to let his hair loose so as to be in compliance with the people of the Book; but later on he used to part it.”

Al-Bara’ also said: “He had the most handsome face and the best character.” When he was asked: “Was the Messenger’s face sword-like?” “No,” he said: “it was moon-like.” But in another version: he said, “His face was round.”

Ar-Rabi‘ bint Muawwidh said: “Had you seen him, you would have felt that the sun was shining.”

Jabir bin Samurah said, “I saw him at one full-moon night. I looked at him. He was dressed in a red garment. I compared him with the moon and found that — for me — he was better than the moon.”

Abu Huraira said: “I have never seen a thing nicer than the Messenger of Allah (Peace be upon him). It seems as if the sunlight were moving within his face. I have never seen one who is faster in pace than the Messenger of Allah (Peace be upon him). It seemed as if the earth had folded itself up to shorten the distance for him. For we used to wear ourselves out while he was at full ease.”

Ka‘b bin Malik said: “When he was pleased, his face would shine with so bright light that you would believe that it was a moon-piece.” Once he sweated at ‘Aishah’s (house), and the features of his face twinkled; so I recited a poem by Abu Kabeer Al-Hudhali:
“If you watch his face-features, you will see them twinkling like the lightning of an approaching rain.”

Whenever Abu Bakr saw him he would say:  “He is faithful, chosen (by Allâh), and calls for forgiveness. He shines like a full-moon light when it is far from dark (clouds).”

‘Umar used to recite verses by Zuhair describing Haram bin Sinan:
“Were you other than a human being, you would be a lighted moon at a full-moon night.” Then he would add: “Thus was the Messenger of Allah (Peace be upon him) . When he got angry his face would go so red that you would think it were “an inflected red skin-spot with pomegranate grains on both cheeks.”

Jabir bin Samurah said: “His legs were gentle, delicate and in conformity. His laughter is no more than smiling. Looking at him will make you say ‘He is black-eyed though he is not so.’”

Ibn Al-‘Abbas said: “Between his two front teeth were gaps, so whenever he speaks, light goes through them. His neck was as pure and silvery as a neck of doll. His eyelids were long haired but his beard was thick. His forehead was broad; but his eyebrows were like the metal piece attached to a lance, but they were unhorned. His nose was high-tipped, middle-cambered with narrow nostrils. His cheeks were plain, but he had (little hair) running down like a rod from his throat to his navel. He had hair neither on his abdomen nor on his chest except some on his arms and shoulders. His chest was broad and flatted. He had long forearms with expansive palms of the hand. His legs were plain straight and stretching down. His other limbs were straight too. The two hollows of his soles hardly touch the ground. When he walks away he vanishes soon; but he walks at ease (when he is not in a hurry). The way he walks seems similar to one who is leaning forwards and is about to fall down.”

Anas said: “I have never touched silk or a silky garment softer than the palm of the Prophet’s (Peace be upon him); nor have I smelt a perfume or any scent nicer than his.” In another version, “I have never smelt ambergris nor musk nor any other thing sweeter than the scent and the smell of the Messenger of Allah (Peace be upon him).”

Abu Juhaifa said: “I took his hand and put it on my head and I found that it was colder than ice and better scented than the musk perfume.”

Jabir bin Samurah — who was a little child then — said: “When he wiped my cheek, I felt it was cold and scented as if it had been taken out of a shop of a perfume workshop.”

Anas said, “His sweat was pearl-like.” Umm Sulaim said: “His sweat smelt nicer than the nicest perfume.”

Jabir said: “Whoever pursues a road that has been trodden by the Messenger of Allah (Peace be upon him), will certainly scent his smell and will be quite sure that the Messenger of Allah (Peace be upon him) has already passed it.” The Seal of Prophet hood, which was similar in size to a pigeon’s egg, was between his shoulders on the left side having spots on it like moles.””

Source: Ar-Raheeq Al-Makhtum

03 April 2013

The status of the shuhadha and the Muraabit on the Day of Judgment


When the people will be filled with terror on the Day of Judgment, the shaheed (martyr) will feel no fear.

In Sunan at-Tirmidhi and sunan ibn Maajah it is narrated that Al-Miqdaam ibn Ma’di Karb related: The Messenger of Allah (Sallallahu ‘Alahi Wasallam) said:

“Before Allah, the shaheed has six virtues: he is forgiven from the first drop of blood shed; he will be shown his place in paradise; he will be protected from the torment of the grave; he will be safe from the greater terror (of the Day of Resurrection); a crown of dignity will be placed on his head, of which one ruby is better than this world and all that is it; he will be married to seventy two of Al-Hoor al ‘Iyn; and he will intercede for seventy of his relatives. “ (1)

The pertinent point of this Hadith is that the shaheed will be safe from the greater terror, the terror of the Day of Resurrection. Similar to the Shaheed (Martyr) is the the muraabit, who guards the borders of Islam for the sake of Allah. If he dies whilst he is guarding the borders of Islam, Allah will keep him safe from the greater terror.

Tabaraani narrated with a saheeh isnaad from Abu’d-Dardaa’ that the Prophet (Sallallahu ‘Alahi Wasallam) said:

“Guarding the borders of Islam for a day is better than fasting for a lifetime. Whoever dies guarding the borders of Islam for the sake of Allah will be kept from the great terror, his provision and breeze will be brought from Paradise, and the reward of the Muraabit will continue until Allah resurrects him.”(2)
One of the ways in which Allah will honor the shaheed on the day of Resurrection will be that He will raise him with his wounds flowing with blood. The color will be blood but it will smell like musk.

Bukhari narrated from Abu Hurayrah ( Radi Allah anhu) that the Messenger of Allah (Sallallahu ‘Alahi Wasallam) said:

“By the One in Whose Hand is my soul, no one is wounded for the sake of Allah- and Allah knows best who is wounded for His sake- but he will come on the Day of Resurrection with his wounds flowing with blood . The color will be of blood but smell musk.”(3)

Tirmidhi, Nasaa’i and Abu Dawood narrated with a saheeh isnaad from Mu’aadh ibn Jabal that he heard the Messenger of Allah (Sallallahu ‘Alahi Wasallam) say:

“Whoever fights for the sake of Allah , even for the interval between two milkings of a camel, will be entitled to Paradise, and whoever is wounded or injured for the sake of Allah , the injury will appear on the Day od Resurrection bleeding copiously , the color of saffron and with the fragrance of musk.” (4)

Ibn  Hajar said: “The scholars said: ‘The reason why he will be resurrected in this state is that it will be a testimony to his virtue, becausae he sacrificed himself in Obeying Allah.”” (5)


(1)Mishkaat al-Masaabeeh, 2/358, Hadith no.3834. The editor of Al-Mishkaat said its isnaad is saheeh.

(2)Saheeh al-Jaami’ as-Sagheer, 3/171, hadith no. 3473.

(3) Bukhari: kitaab al-Jihaad, Baab man yujrah fi Sabeel Allah, Fath al-Baari, 6/20.

(4) Mishkaat al-Masaabeeh, 2/355, Hadith no.3825.

(5)Fath al-Baari, 6/20.

Taken from the book "The Day of Resurrection" by Dr. 'Umar S. al-Ashqar

24 March 2013

Allah is Indeed Pleased with their deed


A man went to the Prophet (sallallaahu `alayhi wa sallaam) and said: “O Messenger of Allah! Indeed I am extremely hungry.” The Prophet (sallallaahu `alayhi wa sallaam) sent a message to one of his wives asking, “Do you have any food with you?” She said, “No, by the One Who has sent you with the truth, all I have with me is the water!

He (sallallaahu `alayhi wa sallaam) then sent messages to all of his wives asking the same question, and the answer of each  one of them was, “No”, by the One Who has sent you with truth, all we have is water.”
Allah’s Messenger (sallallaahu `alayhi wa sallaam) said to his Companions; “Who will be a host tonight, May Allah have mercy on him.” A man from the Helpers (Ansar) called Abu Talhah stood and said, “I, O Messenger of Allah.”

He went to his house and asked his wife, “Do you have any food with you?” She said, “All I have with me is a little bit of food for our children.” He said, “Give excuses to them, and then try to make them go to sleep! And when our guest comes, make him think we are also eating as he puts his hand forward to eat. Then go to the lamp and pretend that you are fixing it, but instead put it out. And give him the impression that we are eating, so that our guest eats and fill himself.”

She did what her husband asked her to do; she made her children sleep hungry, she placed the food before the guest, she stood to turn the lamp-off but she was giving the impression of simply adjusting the lamp. Then she sat with her husband and with the guest for meal, they sat idle as the guest ate.

On the following day, he went to Allah’s Messenger (sallallaahu `alayhi wa sallaam) who said to him, “Tonight Allah laughed, or wondered at your action.” And then the following verse was been revealed.
‘And give them preference over themselves, even though they were in need of that…”[Qur’an 59:9]

Source: Gems and Jewels/compiled by Abdul-Malik Mujahid/ Darussalam

07 March 2013

The story of Khalid bin Waleed killing the devil


An-Nasa'i recorded that Abu At-Tufayl said, "When the Messenger of Allah(Sallalahu alaihi wasallam)  conquered Makkah, he sent Khalid bin Al-Walid to the area of Nakhlah where the idol of Al-`Uzza was erected on three trees of a forest. Khalid cut the three trees and approached the house built around it and destroyed it. When he went back to the Prophet and informed him of the story, the Prophet (Sallalahu alaihi wasallam) said to him,

ارْجِعْ فَإِنَّكَ لَمْ تَصْنَعْ شَيْئًا

(Go back and finish your mission, for you have not finished it.) Khalid went back and when the custodians who were also its servants of Al-`Uzza saw him, they started invoking by calling Al-`Uzza! When Khalid approached it, he found a naked woman whose hair was untidy and who was throwing sand on her head. Khalid killed her with the sword and went back to the Messenger of Allah , who said to him,

تِلْكَ الْعُزَّى  

(That was Al-`Uzza!) ”

Source: Tafsir Ibn Kathir / Surah An-Najm/ Ayah 19


28 February 2013

A Glimpse at Imam an-Nawawi


By Sheikh Abdullah Azzam

“…It is known that he is from the most knowledgeable of scholars in the history of Islam. I mean, if you were to take the ten most notable scholars of the Muslims throughout history, an-Nawawi would be one of them. He wrote a commentary on ‘Sahih Muslim,’ and he wrote his book ‘al-Majmu” in Fiqh, regarding which Ibn Kathir said: “Nothing was ever written to match its brilliance.” And yes, nothing was ever written like this book.

When you read anything by an-Nawawi, you feel as if you are a plant that is being watered, as he delves deeply into meanings and concepts. Add to this that he abstained from the worldly pleasures, he was a devout worshipper, he would enjoin what was good, and he would forbid what was wrong. He would stand up to the rulers in the peak of their power. One time, the lamp he was using went out, and he lit it with his hand – he continued writing using light that was emanating from his hand!

He came into conflict with Dhahir Baybras, the ruler of Sham and Egypt. Dhahir Baybras requested a fatwa from the scholars that money should be collected in order to prepare an army to fight the Tatars in 658 H. When the Tatars occupied Baghdad and advanced upon Palestine and turned towards Sham, he requested a fatwa while the Tatars were in Palestine that money should be collected to purchase weapons.

Every single scholar issued the fatwa except for an-Nawawi. He said: “I will not provide you with such a fatwa.”

Dhahir asked: “Why not? I want to purchase arms for this struggle, and you refuse to issue a fatwa for it? The entire Ummah and Religion will be exposed to loss.”

He replied: “Because you came to us as a slave who owned nothing, and I see that you now own gardens, servants, slave girls, silver, and gold. So, if you sell all of these things and still need money after that, I will issue the fatwa you seek.”

He said: “Leave Sham.”

And he left and went to a small village in Nawa (his hometown). The scholars came to Dhahir Baybras and said to him: “The scholars of Sham are nothing without Muhi ad-Din an-Nawawi.” He replied: “Bring him back.” They then went to an-Nawawi and said: “Come back, O Muhi ad-Din.” an-Nawawi said: “By Allah, I will not go back while Dhahir is in it,” and Allah fulfilled his oath: Dhahir died a month later, and an-Nawawi returned to Sham.

This is an-Nawawi, the devout worshipper, the scholar, the zahid, the scholar of Usul, Fiqh, and Hadith. Look at the blessing that is in his books…ya Salam! Look at the barakah: his book ‘al-Majmu” has provided much benefit, his book ‘Riyad as-Salihin,’ his book of fortyHadith, his book ‘al-Adhkar’ – you can feel the barakah in his books. No books have been so widely distributed as the books of an-Nawawi…”

['Fi Dhilal Surat at-Tawbah'; p. 67-68]

22 February 2013

The Pious predecessors and their love for Jihad

Uthman (ra) stood on the pulpit and said: “I heard from the Messenger of Allah (Peace be upon him) a hadith that I didn’t tell you about previously because I feared you would all leave from Madinah. I heard him say: ‘Being stationed in the path of Allah for a day is better than 1000 days anywhere else. So let everyone choose what they like.”

Abu Bakr as Sideeq (ra) escorted an army and walked with them and then said, “Praise be to Allah for having dust on our feet in his cause.” A man said: “But we just escorted them and gave them farewell?” Abu Bakr said: “We prepared them, gave them farewell and made prayers for them.”

Abu Bakr bin Abi Musa said I heard my father say: “Paradise is beneath the shadow of swords.” A man dressed in poor clothes stood up and said: “O Abu Musa! Did you hear that from the Messenger of Allah(Peace be upon him)?” He said “yes” The man went back to his companions and gave them his salaams, then he drew out his sword, broke his sheath and went on to fight until he was killed.”

Urwah bin al Zubair said: “Al Zubair had three scars from sword wounds. One was on his shoulder. It was so large I would stick my fingers in it. Two of them were from Badr and one in the battle of Yarmuk”

Anas bin Malik (ra) said: ‘Abu al Dujanah threw himself behind the walls in Yamamah and his leg broke. He kept on fighting with a broken leg until he was killed.’

Muadh bin Amr bin al Jamooh said: ‘I made Abu Jahl my target on the day of Badr. When I found him, I charged at him and hit him with my sword and cut his leg in two. Then his son Ikrimah hit me on my shoulder until he cut off my arm. It only remained hanging to my body by the skin of my side. But because fighting distracted me I remained dragging it behind me for most of the day. Dragging my arm behind me annoyed me so I placed my foot over it and pulled it off.’

Khalid bin al Waleed (ra) said: “That I were to marry a beautiful woman whom I love, or that I were given the good news of having a newborn son, it is less beloved and dear to my heart then to be, in a cold icy night, in an army waiting to meet the enemy the next morning. I advise you to go on Jihad”

These were the words of Khalid before his death. He also said, “I was prevented a lot of reciting of Quran because of my preoccupation with Jihad.”

Abdullah bin Amr said, “Shall I tell you about the best martyr on the Day of Judgment? That is the one who stands in the ranks on the battlefield and when they face the enemy he does not turn left or right. Rather he carries his sword and says: “O Allah! Today I hand over to you my soul to make up for my past days!” and then he is killed. That person is among the martyrs who now lie down in the high rooms of Paradise wherever they wish!”

Ibn Umar (ra) said, “One trip on Jihad is better than 50 Hajjs.”

Abu al Hassan al Muradi narrated that Ali bin Bakar said: “I’ve seen a Muslim in a battle against the Romans with his intestines spilled in front of him over his saddle. He stuck them back to his stomach and tied his turban around it. He carried on fighting and ended up killed over ten Roman soldiers before falling dead!”

Al Khateeb mentions in “The history of Baghdad” and Ibn Asakir in “The history of Damascus”, that Muhammad bin Fadhail bin Iyad said: “I saw Ibn al Mubarak in my dream so I asked him “What did you find your best deeds to be?” He said: “The deed that I preoccupied myself with.” I asked “Jihad and Ribaat?” He said: “Yes.” I told him “So what did Allah Almighty do to you?” He said, “He forgave me.”

Al Fadhl bin Ziyad said: I heard Abu Abdullah (Imam Ahmad) when Qazw was mentioned to him he started to cry and then said, “There is no act of worship greater than it”

(Ibn Qudamah records) in al Mugni it states that Imam Ahmad said: “There is nothing comparable in rewards to meeting the enemy. And for one to involve in the actual fighting is the best of deeds (compared to supportive roles.) The ones who are fighting the enemy are the ones defending Islam, so what can be greater than that? People feel save while they feel fear. They have given up their souls for Allah.”

Uthman is one of the Imams of the Tabi’een and one of their fighters. He was asked, “Are you going out to fight this year?” He said, “Yes, I wouldn’t want to miss fighting even if I were to make 100,000 dinars.”

Saad bin Abdul Aziz said Abu Muslim al Khawlani died in the territory of the Romans during the reign of Mu’awyah. He told Bisr bin Arta’ah (a companion who was the leader of their army): “Appoint me as the Amir (commander) over the dead and hand me the banner of war and make my grave the closest of all the graves of the martyrs to the enemy. I want to be resurrected on the Day of Judgment carrying the banner of war leading the martyrs.”

Yazeed bin Abi Ubayd said: “I asked Salamah bin al Akwa: “What was your pledge to the Messenger of Allah on the day of Hudaybiah?” He said: “We pledged to die.”

Al Qurtubi writes in his Tafseer, “As long as the enemy is more than twice the number of Muslims they can retreat but being steadfast and fighting is better. In the battle of Mutah the Muslims with only 3000 faced the Roman army of 200,000 Roman soldiers and 100,000 Arab soldiers. It is also mentioned that when Tariq was opening al Andalusia he had only 1700 soldiers while his enemy was 70,000 strong.”

Source: ‘Mashari al-Ashwaq ila Masari al-Ushaaq’ by Imam Ibn Nuhaas Translated by Imam Anwar Awlaki


18 February 2013

Some of the beautiful sayings of the great Sahaba Al-Miqdad ibn Amr

‘Abd ar-Rahman bin Jubayr bin Nufayr related that his father said:

“We were sitting with al-Miqdad bin al-Aswad one day, and a man came by and said: “How fortunate those two eyes of yours are that have seen the Messenger of Allah (Peace be upon him). I wish I had seen what you have seen and witnessed what you witnessed.”

So, al-Miqdad became angry, and I was surprised! The man only said something good!

He then walked over to the man and said: “What makes this man wish to be where Allah made him absent when he has no idea how he would’ve acted there? By Allah, there were people who saw the Messenger of Allah who will be dragged by Allah on their noses in Hell because they didn’t respond to his call and did not believe in his message. Will you not thank Allah that you were born knowing only your Lord, believing in what your Prophet came with, and have been relieved of trials that others had to go through?””
Reported by Ahmad (6/2)

On the day of Badr the Messenger of Allah (Peace be upon him) consulted the people for advice and conveyed the news about Quraysh to them. Abu Bakr stood up and said something good, and so did `Umar. Al-Miqdad bin `Amr stood up and said, `O Allah's Messenger! March to what Allah has commanded you, for we are with you. By Allah! We will not say to you what the Children of Israel said to Musa,

﴿فَاذْهَبْ أَنتَ وَرَبُّكَ فَقَاتِلا إِنَّا هَـهُنَا قَـعِدُونَ﴾

("So go you and your Lord and fight you two, we are sitting right here'') ﴿5:24﴾. Rather, go you and Your Lord and fight, we will be fighting along with you both. By He Who has sent you with Truth! If you decide to take us to Birk-ul-Ghimad, we will fight along with you until you reach it.' (Tafsir Ibn Kathir)

22 January 2013

The zeal of Salahuddin Ayyubi for Jihad against crusaders


Qadi Ibn Shaddad described Salahuddin’s state when the crusaders were occupying Muslim land.
“The occupation of Jerusalem was a great matter that even a mountain could not bear. He was like a mother who is bereaved of her child. He rode from one place to another urging the people to jihad and wandered about places crying “Oh for Islam” and his eyes shed tears. The more he looked at Acre (which was occupied by Crusaders) and the trials afflicted the people, the more he urged people to Jihad. At that time he ate nothing. He drank medicine given by the doctor. I was told by some of his doctors that from Sunday till Friday he ate only insignificant amount because he was so interested in Jihad”. 

When Salahuddin Ayyubi was asked about the reason why he ate a little, he answered “How can mirth, food and sleep be agreeable to me while Jerusalem is in the hands of the crusader’s”. 

Qadi Ibn  Shaddad also says
“Because of his Jihad and desire to make Allah’s word supreme, he left his children and family for a long time in order to liberate Jerusalem from the claws of the wicked crusaders and cruel invaders.  

Once Salahuddin was told that the enemy has defeated the Muslims, he prostrated and prayed “Oh Allah, my worldly means have been exhausted, so I have failed to achieve victory for your religion. Nothing remains but your aid, holding fast to your rope, and depending on Your grace. You are sufficient for me, as you are the best Trustee “. I saw his weeping so much in prayer that his tears fell on his beard, then on the carpet. I could not hear what he said. 

On the day he was told the Muslims had triumphed over their enemies. He used to fight on Friday in order to get the Blessings of the supplications of the ones giving the sermons in the mosques, for maybe their prayers would be answered”. 

Source: Salah Ad-Din Al Ayyubi (Saladin), Hero of the battle of Hattin and Liberator of Jerusalem from crusaders by ‘Abdullah Nasih ‘Ulwan

13 January 2013

The Salaf and their prayer


Mujaahid (may Allah have mercy on him) said: “When one of them stood in prayer, he would be too fearful of his Lord to allow his eyes to be drawn to anything, or to turn aside or to fidget by playing with pebbles or anything else or to think of any worldly matter, unless he forgot, during prayer.”

When Ibn al-Zubayr stood up to pray, he would be like a stick (i.e., immobile) with khushoo’. Once he was prostrating when a missile from a catapult was launched at him, when Makkah was being besieged, and part of his garment was torn away whilst he was praying, and he did not even raise his head.

Muslimah ibn Bashshaar was praying in the mosque when part of it collapsed, and the people got up [and fled], but he was praying and did not even notice.

When the time for prayer came, ‘Ali ibn Abi Talib would be visibly shaken, and the color of his face would change. It was said to him, “what is the matter with you?’ He said, “By Allah, there has come the time of the amaanah (trust) which Allah offered to the heavens and the earth, and the mountains, but they declined to bear it and were afraid of it, but I bore it (referring to ayah of Surah Al-Ahzaab 33:72).”

When Sa’eed al-Tanookhi prayed, there would be tears rolling down his cheeks onto his beard.

One of the Taabi’een, when he stood up to pray, his color would change, and he would say, “Do you know before Whom I am going to stand and with Whom I am going to talk?”

They said to ‘Aamir ibn ‘Abd al-Qays, “Do you think to yourself during prayer?” He said, “Is there anything I like to think about more than the prayer?” They said, “We think to ourselves during prayer.” He said, “About Paradise and al-hooralin and so on?” They said, “No; about our families and our wealth.” He said, “If I were to be run through with spears, it would be dearer to me than thinking to myself about worldly matters during prayer.”

Sa’d ibn Mu’aadh said: “I have three qualities, which I wish I could keep up all the time, then I would really be something. When I am praying, I do not think about anything except the prayer I am doing; if I hear any hadeeth from the Messenger of Allah (peace and blessings of Allah be upon him), I do not have any doubts about it; and when I attend a janaazah (funeral), I do not think about anything except what the janaazah says and what is said to it.”

Haatim (may Allah have mercy on him) said: “I carry out what I am commanded; I walk with fear of Allah in my heart; I start with the [correct] intention; I magnify and glorify Allah; I recite at a slow and measured pace, thinking about the meaning; I bow with khushoo’; I prostrate with humility; I sit and recite the complete tashahhud; I say salaam with the [correct] intention; I finish with sincerity towards Allah; and I come back fearing lest [my prayer] has not been accepted from me, so I continue to strive until I die.”

Abu Bakr al-Subghi said: “I lived through the time of two imaams (leaders) although I was not fortunate enough to hear them in person: Abu Haatim al-Raazi and Muhammad ibn Nasr al-Marwazi. As for Ibn Nasr, I do not know of any prayer better than his. I heard that a hornet stung him on his forehead and blood started flowing down his face, but he did not move.” Muhammad ibn Ya’qoob al-Akhram said: “I have never seen any prayer better than that of Muhammad ibn Nasr. Flies used to land on his ears, and he did not shoo them away. We used to marvel at how good his prayer and khushoo’ were. His fear [of Allah] in prayer was so great that he would put his chin on his chest as if he were a piece of wood standing up.”

Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him), when he started to pray, used to tremble so much that he would lean right and left. 

Source: 33 Ways of developing Khushoo’ in Salaah By Sheikh Muhammed Salih Al-Munajjid

11 January 2013

The Most Profitable Bargain


By Sayyid Qutb

Allah has bought of the believers their lives and their property, promising them heaven in return: they fight for the cause of Allah, kill and be killed. This is a true promise which He has made binding on Himself in the Torah, the Gospel and the Qur’ān. Who is more true to his promise than Allah? Rejoice, then, in the bargain you have made with Him. That is the supreme triumph. (Verse 111, Surah Thawbah)

This Verse is an inspiring verse, revealing the nature of the relationship between the believers and Allah, and the nature of the deal they make with Allah when they adopt Islam and which remains in force throughout their lives. Whoever makes this deal and remains true to it is the one who may truly be described as a believer reflecting the nature of faith. Otherwise his claim to be a believer remains short of proof.

The nature of this deal, or this contract of sale, as Allah graciously describes it, is that He has taken for Himself the souls and property of the believers, leaving them nothing of all that. They do not retain any part of that which they would feel too dear to sacrifice for His cause. They no longer have any choice whether to spend it in furthering His cause or not. It is indeed a deal that has been concluded and sealed.

The buyer may do what He likes, as He pleases, with what He has bought. The seller has no option other than to fulfil the terms of the deal. He cannot argue or make any choices. He can only do what the deal specifies. The price given for this purchase is paradise, and the way to be followed by the sellers is that of jihād, fighting and sacrificing their lives, and the end result is either victory or martyrdom.

“Allah has bought of the believers their lives and their property, promising them heaven in return: they fight for the cause of Allah, kill and be killed.” (Verse 111) Whoever is party to this deal, signing the contract, paying the price agreed is a true believer. It is with the believers that Allah has made this deal of purchase. He has bestowed His grace on them by specifying a price. He is, after all, the One who gives life and property to all His creation, and He has also given human beings the ability to make a choice. He then bestowed further grace on human beings by making them able to make contracts, even with Allah Himself, and holding them to their contracts. He makes the honoring of their contract an evidence of their humanity, while going back on it is evidence of sinking back to the level of animals, and the worst of animals: “Indeed, the worst of all creatures in Allah’s sight are the ones who have denied the truth, and therefore will not believe; those with whom you have concluded a treaty, and then they break their treaty at every occasion, entertaining no sense of fearing Allah.” (8: 55-56) He has also made the honoring or violation of such deals the criterion of reckoning and reward.

It is indeed an awesome deal, but it remains binding on every believer who is able to honor its terms. He is not to be exempt from it unless he goes back on his faith. Hence the sense of dread that I feel now as I am writing these words. “Allah has bought of the believers their lives and their property, promising them heaven in return: they fight for the cause of Allah, kill and be killed.” (Verse 111) My Lord, we certainly need Your help.

The deal fills us with awe. Yet those who are claiming to be Muslims everywhere, from the far east to the far west are sitting idle, unwilling to strive hard in order to establish the fundamental truth of Allah’s Lordship on earth, or to remove the tyranny which usurps the qualities of Lordship over human life on earth. They are unwilling to fight, kill and be killed for Allah’s cause, and unwilling to undertake a struggle that does not involve fighting and sacrificing one’s life.

These words touched the hearts of the early Muslims at the time of the Prophet (Peace be upon him) and were transformed into a reality that they would experience in life. They were not mere words carrying certain abstract meanings for contemplation and reflection.

They were meant for immediate implementation. This is how `Abdullah ibn Rawahah felt at the time of the second pledge given by the Ansar to the Prophet (Peace be upon him) at `Aqabah as reported by Muhammad ibn Ka`b al-Qurazi and others: “ `Abdullah ibn Rawahah asked Allah’s Messenger(Peace beupon) to specify Allah’s conditions and his own conditions. The Prophet (Peace be upon him) said: `As for Allah, the condition is that you worship Him alone, associating no partners with Him. And as for myself, the condition is that you protect me like you protect yourselves and your property.’ He said: ‘What do we get in return if we fulfill these terms?’ The Prophet (Peace be upon him) said: ‘Paradise.’ They all said: ‘This is a profitable deal. We accept no going back and we will not go back on it ourselves.’”

That is how they felt about the whole contract: it was a profitable deal that allows no going back by either party. They treated it as a final deal concluded and sealed, with no opting out clause. The price, which is paradise, is paid, not deferred. Is it not a promise made by Allah Himself? Is He not the purchaser? Is He not the One who has made an old promise specifying the price in all His revelations: “This is a true promise which He has made binding on Himself in the Torah, the Gospel and the Qur’ān.” (Verse 111)
“Who is more true to his promise than Allah?” (Verse 111) Indeed a promise by Allah is certain to be honored. No one fulfills his promises like He does.

Jihad, or striving for Allah’s cause, is a deal made by every believer, ever since the first Messenger was sent to mankind with a religion setting out the principles of faith. It is a course of action that is necessary to put life on a proper footing. Without it human life will not follow its right course. It is as Allah says in the Qur’ān: “Had it not been for the fact that Allah repels one group of people by another, the earth would have been utterly corrupted.” (2: 251) And He also says: “Had it not been for the fact that Allah repels one group of people by another, monasteries, temples, houses of worship and mosques, wherein Allah’s name is often praised, would have been pulled down.” (22: 40)

10 January 2013

Umar bin Khattab's final moments


From the mosque Umar was carried home. When he regained consciousness he asked who his murderer was. He was told that his murderer was the Persian slave Firoz. Thereupon Umar said, "Praise be to God that I have not been murdered by a Muslim".

The physician administered him date cordial and milk. These could not be digested and gushed out of his wounds. That indicated that the wounds were fatal and that he could not survive for long.

The people around him praised him for his virtues and sterling qualities. He asked them not to praise him. He said:

"All praise is to Allah. If all the treasures of this world were to be at my disposal, I would offer them as a ransom to be saved from the trial at the Day of Judgment."

He then recited the Arabic verse:
"I have been unjust to my soul,
Except that I am a Muslim,
Say my prayers and fast."

Umar asked his son Abdullah to wait on Ayesha and beg her permission for his burial by the side of the Holy Prophet and Abu Bakr. Ayesha wept as she came to know that Umar was about to die. She said, "I had reserved this place for my own burial, but I give Umar precedence over myself. Let him be buried there". When Umar was told that Ayesha had given the permission, he felt happy and said, "God bless Ayesha. She has fulfilled my greatest wish. Now I can die in peace."

Then he asked his son to estimate the debt that he had to pay. He was told that the debt amounted to eighty six thousand dirhams. This included the salary that he had drawn from the Baitul Mal during the period of his caliphate. He instructed that the debt should be paid by the sale of his property. Thereafter Umar gave detailed instructions to his son regarding his funeral. He said:

"Be moderate in the expenses of my shroud, for verily if there is anything of good with God in my favour, He will give me in exchange what is better than it, and if I have been otherwise, He will strip me of all that I have. And be moderate in the grave that you dig for me, for verily if there be anything of good with God in my favour, He will widen it for me, and if I have been otherwise, He will make it narrow for me to squeeze my body. And let no woman go with my funeral. Praise me not for that which is not in me, for the Lord knows best what I am. Therefore when you carry me to the grave, hasten in your going for if there is anything of good with God in my favour you will speed me to that which is good, and if I have been otherwise, you will cast from your necks an evil that you bear."

Thereafter Umar turned his face to the Qibla and breathed his last. There was serene smile on his face as he lay dead.

Original source: Hadrat Abu Bakr, Umar, Usman, Ali (RadiyAllah anhu) 4 Vol. Set by Professor Masud-ul-Hasan 

07 January 2013

How the donkey of a scholar slips into mud


The great scholar Abdullah Ibn al-Mubarak used to rebuke the scholars who were found at the doors of the Rulers as more often than not, who sold their religion and their knowledge for mere temporary gain, honor or praise. He would also see it to be unbefitting when a scholar accepted a position of authority from the Rulers as this could also lead to the scholar's downfall and demise in this world. One example of this is when it was said to Ibn al-Mubarak, that 'Isma'il ibn ‘Aliya has been made a Judge.' So Ibn al-Mubarak wrote to him the following lines of poetry: 


يا جاعل العلم له بازيا *** يصطاد أموال المساآين

O you who made his knowledge to be a falcon
With which he seizes the wealth of the poor!

احتلت للدنيا ولذاتها *** بحيلة تذهب بالدين

You have taken on the world and its delights
With a scheme that does away with religion!

فصرت مجنونا بها بعدما *** آنت دواء للمجانين

And so you have become a mad one
After having being a cure for the mad ones

أين رواياتك في سردها *** عن ابن عون وابن سيرين

Where are your recorded narrations
From Ibn 'Awn and Ibn Sireen?

أين رواياتك فيما مضى *** في ترك أبواب السلاطين

Where are your narrations in the past
About abandoning the doors of the Rulers?

إن قلت أآرهت فما هكذا *** زل حمار الشيخ في الطين

If you say that you've been forced (into judgment)
Then that's not how the donkey of a scholar slips into mud

Source: The biography of Abdullah Ibn al-Mubarak compiled by Farhiya Yahya