Shaqeeq Ibn Ibraheem said:
'The doors of success have been closed upon the creation because of six things:
Their busying themselves with the blessings of Allaah instead of thanking Allaah for them, their desire for knowledge while they abandon actions, the hastiness to sin and delaying repentance, the deception of having righteous companions and not taking them as examples, the turning away of the dunya from them while they chase it, and the approach of the afterlife towards them while they turn away from it.'
[al Fawaid by Ibn alQayyim pg.161]
Monday, 12 October 2009
"Whoever wants to love Allah and His Messenger then let him..."
1 - The Messenger of Allah said:
"Whoever wants to to love Allah and His Messenger, then let him read the Mushaf."
['Sahih al-Jami''; # 6289]
2 - Ibn 'Abbas narrated:
"al-Walid bin al-Mughirah (a polytheist) came to the Messenger of Allah. The Messenger of Allah recited the Qur'an to him, and al-Walid seemed to become affected and softened by it. Abu Jahl came to know of this, so, he came to al-Walid and said: "Don't you see that your people are collecting charity for you?"
He said: "And why is that?"
Abu Jahl replied: "So that they can give it to you, as they see that you went to Muhammad to get some of his food."
al-Walid said: "Quraysh knows that I am of the wealthiest of its sons."
Abu Jahl said: "So, say to Muhammad something that would convince your people that you oppose him."
al-Walid replied: "And what can I possibly say? There is not a single man who is more knowledgable of poetry or prose than I, or even that of the Jinn, and by Allah, what he says bears no resemblance to these things. By Allah, what he says has a sweetness to it, and a charm upon it; the highest part of it is fruitful and the lowest part of it is gushing forth with bounty; it dominates and cannot be dominated, and it crushes all that is under it.""
[Reported by al-Hakim in 'al-Mustadrak' (2/506-507) and at-Tabari in 'Jami' al-Bayan' (29/156), and it is authentic]
3 - Jubayr bin Mut'im said:
"I heard the Messeger of Allah recite 'at-Tur' in the Maghrib prayer, and when he got to the verses {"Were they created by nothing, or were they themselves the creators? Or did they create the heavens and the earth? No, but they have no firm Belief. Or are with them the treasures of your Lord? Or are they the tyrants with the authority to do as they like?"} [at-Tur; 35-37], my heart wanted to fly from my body out of awe."
['Tafsir Ibn Kathir'; 4/309]
4 - 'Uthman bin 'Affan said:
"If our hearts were truly pure, we would never get enough of the Words of our Lord, and I hate that one day passes with me not looking in the Mushaf."
['al-Bidayah wan-Nihayah'; 7/215]
5 - Ibn Abi Mulaykah narrated:
"'Ikrimah bin Abi Jahl used to press the Mushaf to his face and cry, saying: "The Book of my Lord! The Words of my Lord!""
[Reported by 'Abdullah bin al-Mubarak in 'al-Jihad'; # 56]
6 - Bishr bin as-Sirri said:
"Verily, each verse is like a date: the more you chew it, the more of its sweetness is released." Abu Sulayman heard this and commented: "True. It is the case with one of you that if he begins one chapter of it, he wants to read it to the end."
['al-Hadith fi 'Ulum al-Qur'an'; p. 70]
Characteristics of the Seeker of Happiness
Ibn al-Qayyim said:
"...The seeker of Allah and the Hereafter - rather, the one who seeks to obtain all knowledge, productiveness, and leadership, such that he is a leader who is taken as an example in all of this - should be brave, bold, in control of his whims, and not under the control of his imagination.
He should be abstinent from everything except that which he is after, passionate about what he has turned his face towards, knowing the path to it, as well as the paths which lead away from it.
He should be bold in his aspiration, firm in his resolve, and not swayed from his goal by the blame of the blamers or the discouragement of the discouragers.
He should generally be tranquil, constantly in thought, and not be moved by the sweetness of a compliment or the pain of criticism.
He should be forthcoming in providing himself with what he needs to help him obtain his goal, and should not be incited by those who oppose him.
His slogan should be patience, and his rest should be his fatigue, and he should love to have the best manners.
He should make the best of his time, not mixing with the people except in a most cautious state, just like a bird that quickly comes down to snatch a morsel from between two people.
He should stand over himself, encouraging himself by way of hope and fear, and should seek to be outstanding amongst his group..."
['al-Fawa'id'; p. 265]
Be Smart..!
Sufyaan Ath-Thawree
said in a letter to
Uthmaan ibn Zaaidah
~~~~~~~~~~
The most intelligent of the intelligent ones is he who enters Paradise because of a sin he committed: He places his sin before his eyes , continuing to be constantly afraid for himself on account of that sin until he departs from this world and enters paradise.
And the most foolish of the foolish ones is he who enters the Hellfire on account of a single good deed he performed: He places it before his eyes, constantly remembering it and hoping to be rewarded for it, and in the meanwhile, he takes his sins lightly; and he continues to remain upon that condition until he parts from this world and enters the Hellfire.
Be smart: be constantly afraid for yourself on account of your past mistakes, since you do not know whether your Lord will punish you for them. And you do not know what impact your sins will have on the remainder of your life.
The Distinguished Student
Abdullah ibn Mas'ud [Radiyallahu 3anhu] said:
يَنْبَغِي لحَامِلِ اَلْقُرْآنِ أَنْ يُعْرَفُ بِلَيْلِهِ إِذَا النَّاسُ نَائِمُونَ
The one who memorizes Quran must be known by his nights when the people are sleeping,
وَ بِنِهَارِهِ إِذَا النَّاسُ مُفْطِرُونَ
by his days when the people are eating,
وَ بِحُزْنِهِ إِذَا النَّاسُ يَفْرَحُونَ
by his sadness when the people are rejoicing,
وَ بِبُكَائِهِ إِذَا النَّاسُ يَضْحَكُونَ
by his crying when the people are laughing,
وَ بِصَمْتِهِ إِذَا النَّاسُ يَخُوضُونَ
by his silence when the people are chatting away,
وَ بِخُشُوعِهِ إِذَا النَّاسُ يَخْتَالُونَ.ـ
and by his humility when the people are boasting.
(اَلْتِّبْيَانُ)
A meeting with Allah
Narrating the occasion of a momentous day when the residents of Jannah shall have a meeting with Allah SWT! It is based on an authentic narration by Ibn Qayyim's (RA) Haadi al-Arwaah ilaa Bilaad il-Afraah, p.193
http://www.youtube.com/watch?v=ukBX2TvfyQE
http://www.youtube.com/watch?v=ukBX2TvfyQE
Five Traits for Complete Actions
Taken from :
Dawood ibn Muhammad narrated to us that he heard an Nabaajee saying:
“There are five traits for accepted deeds:
1* Having Imaan by knowing Allaah,
2* knowing the truth,
3* sincerely performing worship to Allaah,
4* acting upon the Sunnah
and
5* eating from what is permissible.
If you miss one of these your deeds will not be raised. This is because if you know Allaah but do not know the truth you would not benefit, and if you know the truth but do not know Allaah you would not benefit. If you know Allaah, know the truth but do not sincerely perform worship for Allaah you would not benefit. If you know Allaah, know the truth, sincerely perform worship for Allaah but it is not according to the Sunnah you would not benefit. And if you complete the four but you do not eat from what is permissible you would not benefit.
Al Iklaas wan Niyyah by Ibn AbidDunya
Dawood ibn Muhammad narrated to us that he heard an Nabaajee saying:
“There are five traits for accepted deeds:
1* Having Imaan by knowing Allaah,
2* knowing the truth,
3* sincerely performing worship to Allaah,
4* acting upon the Sunnah
and
5* eating from what is permissible.
If you miss one of these your deeds will not be raised. This is because if you know Allaah but do not know the truth you would not benefit, and if you know the truth but do not know Allaah you would not benefit. If you know Allaah, know the truth but do not sincerely perform worship for Allaah you would not benefit. If you know Allaah, know the truth, sincerely perform worship for Allaah but it is not according to the Sunnah you would not benefit. And if you complete the four but you do not eat from what is permissible you would not benefit.
"We have made some of you Fitnah to others..."
"..And We have made some of you as a Fitnah for others; will you have patience? And your Lord is Ever All-Seer." [Al Furqaan: 20]
Meaning a trial; a wealthy person is a trial for the poor, the poor person would say; why am I not like him? The healthy person is a trial for the sick, the noble a trial for the lowly.
Ibn ‘Abbaas stated: Meaning I made some of you as a trial for others so that you may be patient concerning what you hear from them, see their disputes amongst themselves and follow guidance.
It was also said that it was revealed due the trial of the poor for the wealthy. This is because when the wealthy person wants to embrace Islaam, he looks at the poor person, when he sees that the poor person embraced Islaam before him he disdains him saying to himself; ‘Should I embrace Islaam after him so that he has virtue and priority over me?’ So he remains upon his disbelief and refrains from embracing Islaam. This is how some of them are a trial to others. This is one opinion.
Muqaatil stated: This verse was revealed concerning Abu Jahl, al Waleed ibn ‘Uqbah, al-‘Aas ibn Waa-il and an Nadr ibn al Haarith. When they looked at al Kalbee Abu Dhar, ibn Mas’ood, ‘Aamir, Bilaal, Suhayb, ‘Aamir ibn Faheerah and others, they said: ‘Are we to embrace Islaam and be like them?’
It was also said that it was revealed concerning the slaves who followed Muhammad
. The poor from amongst the believers were put to trial through those who mocked them from Quraysh, they used to say: ‘Look at them, the lowly from amongst us.’ So Allaah the Elevated told those believers:
"..will you be patient".
Meaning with this state of poverty, hardship and harm.
"..And your Lord is Ever All-Seer"
..of those who are patient and those are impatient.
Ahmad ibn ‘Abdillaah as Saalihee narrated to us…on the authority of Abu Hurayrah who said: The Messenger of Allaah said:
“If one of you sees someone who is better than him physically or financially, then let him look at who is less than him physically and financially.”
Ref: Tafseer al Baghawee
Ibn ‘Abbaas stated: Meaning I made some of you as a trial for others so that you may be patient concerning what you hear from them, see their disputes amongst themselves and follow guidance.
It was also said that it was revealed due the trial of the poor for the wealthy. This is because when the wealthy person wants to embrace Islaam, he looks at the poor person, when he sees that the poor person embraced Islaam before him he disdains him saying to himself; ‘Should I embrace Islaam after him so that he has virtue and priority over me?’ So he remains upon his disbelief and refrains from embracing Islaam. This is how some of them are a trial to others. This is one opinion.
Muqaatil stated: This verse was revealed concerning Abu Jahl, al Waleed ibn ‘Uqbah, al-‘Aas ibn Waa-il and an Nadr ibn al Haarith. When they looked at al Kalbee Abu Dhar, ibn Mas’ood, ‘Aamir, Bilaal, Suhayb, ‘Aamir ibn Faheerah and others, they said: ‘Are we to embrace Islaam and be like them?’
It was also said that it was revealed concerning the slaves who followed Muhammad
. The poor from amongst the believers were put to trial through those who mocked them from Quraysh, they used to say: ‘Look at them, the lowly from amongst us.’ So Allaah the Elevated told those believers: "..will you be patient".
Meaning with this state of poverty, hardship and harm.
"..And your Lord is Ever All-Seer"
..of those who are patient and those are impatient.
Ahmad ibn ‘Abdillaah as Saalihee narrated to us…on the authority of Abu Hurayrah who said: The Messenger of Allaah
said: “If one of you sees someone who is better than him physically or financially, then let him look at who is less than him physically and financially.”
Ref: Tafseer al Baghawee
Four Principles for a Noble Character
From the works of Ibn Qayyim al Jawziyyah:
“It is not imagined that one can have noble character except if it is founded upon four pillars:
The First: Sabr (Patience)
The Second: 'Iffah (Chastity)
The Third: Shujaa'ah (Courage)
The Fourth: Adl (Justice)
Patience, inspires him to be tolerant, control his anger, endure the harms that he receives from others, to be forbearing and deliberate in his decisions. It motivates him to be gentle and not to be rash or hasty.
Chastity, inspires him to avoid every imprudent characteristic, whether in statement or action, and encourages him to have a sense of modesty and integrity which is the epitome of all good. It prevents him from fornication, stinginess, lying, backbiting and spreading tales to cause separation and discord between the people.
Courage, inspires him to have a sense of self esteem, to emphasize high and noble manners and to make it apart of his natural disposition. It also encourages him to exert himself and to be generous, which is in essence, true courage and it leads to strong will and self determination. It encourages him to distance himself from his ardent lowly desires, to control his anger, and to be forbearing because by such, he can control his temper, take it by the reins and curb his violent and destructive behavior just as the Messenger (SAllaahu alaihi wa salam) said:
“The Strong is not the one who can wrestle his opponent to the ground but rather the strong is the one who can control himself when he gets angry.”
This is true genuine courage and it is the sole trait that the slave utilizes to conquer his opponent.
Justice, encourages him to be impartial in his behavior with people and to be moderate between the two extremes of negligence and extremism. It motivates him to be generous and kind which is the middle course between absolute degradation and arrogance, and to make this apart of his disposition and makeup. It encourages him to be courageous which is the middle course between cowardice and imprudence, and to be forbearing which is the middle course between extreme unnecessary anger and ignominy.
These four virtuous characteristics are the axis and provenance of all noble manners and the foundation of all repugnant and ignominious characteristics are built upon four pillars:
The First: Jahl (Ignorance)
The Second: Dhulm (Oppression)
The Third: Shahwah (following ones lowly desires)
The Fourth: Ghadab (Anger)
Ignorance, allows him to view good in the form of evil and evil in the form of good, and to consider that which is complete to be incomplete and that which is incomplete to be complete.
Oppression, causes him to put things in places which are not appropriate for them, so he gets angry when its time to be happy and he is happy when its time to be angry. He is ignorant and hasty when its time to be deliberate and deliberate when its time to be hasty, he is stingy when it is time to be generous and generous when its time to be stingy. He is weak when it is time to be courageous and assume responsibility, and he assumes responsibility when it is time to take a step back (and let someone else undertake the initiative). He is gentle and lenient when it is time to be harsh and firm and he is harsh and firm when it is time to be lenient. He is humble when it is time to be superior and arrogant when it is time to be humble.
Following (his) lowly desires, encourages him to be diligent in obtaining that which the soul ardently desires, to be stingy and greedy. It encourages him to adorn himself with all types of despicable and imprudent characteristics.
Anger, incites him to be arrogant, jealous, envious, to hold enmity of others and to be imprudent and shameless.
The foundation of these four repugnant and blameworthy characteristics are two pillars:
Either, Extreme Self ignominy.
Or Extreme Self Pride.
reference: Madaarij ul Salikeen Vol.2 P.308
“It is not imagined that one can have noble character except if it is founded upon four pillars:
The First: Sabr (Patience)
The Second: 'Iffah (Chastity)
The Third: Shujaa'ah (Courage)
The Fourth: Adl (Justice)
Patience, inspires him to be tolerant, control his anger, endure the harms that he receives from others, to be forbearing and deliberate in his decisions. It motivates him to be gentle and not to be rash or hasty.
Chastity, inspires him to avoid every imprudent characteristic, whether in statement or action, and encourages him to have a sense of modesty and integrity which is the epitome of all good. It prevents him from fornication, stinginess, lying, backbiting and spreading tales to cause separation and discord between the people.
Courage, inspires him to have a sense of self esteem, to emphasize high and noble manners and to make it apart of his natural disposition. It also encourages him to exert himself and to be generous, which is in essence, true courage and it leads to strong will and self determination. It encourages him to distance himself from his ardent lowly desires, to control his anger, and to be forbearing because by such, he can control his temper, take it by the reins and curb his violent and destructive behavior just as the Messenger (SAllaahu alaihi wa salam) said:
“The Strong is not the one who can wrestle his opponent to the ground but rather the strong is the one who can control himself when he gets angry.”
This is true genuine courage and it is the sole trait that the slave utilizes to conquer his opponent.
Justice, encourages him to be impartial in his behavior with people and to be moderate between the two extremes of negligence and extremism. It motivates him to be generous and kind which is the middle course between absolute degradation and arrogance, and to make this apart of his disposition and makeup. It encourages him to be courageous which is the middle course between cowardice and imprudence, and to be forbearing which is the middle course between extreme unnecessary anger and ignominy.
These four virtuous characteristics are the axis and provenance of all noble manners and the foundation of all repugnant and ignominious characteristics are built upon four pillars:
The First: Jahl (Ignorance)
The Second: Dhulm (Oppression)
The Third: Shahwah (following ones lowly desires)
The Fourth: Ghadab (Anger)
Ignorance, allows him to view good in the form of evil and evil in the form of good, and to consider that which is complete to be incomplete and that which is incomplete to be complete.
Oppression, causes him to put things in places which are not appropriate for them, so he gets angry when its time to be happy and he is happy when its time to be angry. He is ignorant and hasty when its time to be deliberate and deliberate when its time to be hasty, he is stingy when it is time to be generous and generous when its time to be stingy. He is weak when it is time to be courageous and assume responsibility, and he assumes responsibility when it is time to take a step back (and let someone else undertake the initiative). He is gentle and lenient when it is time to be harsh and firm and he is harsh and firm when it is time to be lenient. He is humble when it is time to be superior and arrogant when it is time to be humble.
Following (his) lowly desires, encourages him to be diligent in obtaining that which the soul ardently desires, to be stingy and greedy. It encourages him to adorn himself with all types of despicable and imprudent characteristics.
Anger, incites him to be arrogant, jealous, envious, to hold enmity of others and to be imprudent and shameless.
The foundation of these four repugnant and blameworthy characteristics are two pillars:
Either, Extreme Self ignominy.
Or Extreme Self Pride.
reference: Madaarij ul Salikeen Vol.2 P.308
Count your blessings
If you have food in the refrigerator, clothes on your back, a roof overhead and a place to sleep... you are richer than 75% of this world.
If you have money in the bank, in your wallet, and spare change in a dish someplace ... you are among the top 8% of the world's wealthy.
If you woke up this morning with more health than illness ... you are more blessed than the million who will not survive this week.
If you have never experienced the danger of battle, the loneliness of imprisonment, the agony of torture, or the pangs of starvation... you are ahead of 500 million people in the world.
If you can pray in a mosque without fear of harassment, arrest, torture, or death ... you are more blessed than three billion people in the world.
If your parents are still alive and still married... you can be counted amongst the very few.
If you hold up your head with a smile on your face and are truly thankful... you are blessed because the majority can, but most do not.
If you can read this message you are more blessed than over two billion people in the world that cannot read at all.
Count your blessings and thank Almighty Allah.
If you have money in the bank, in your wallet, and spare change in a dish someplace ... you are among the top 8% of the world's wealthy.
If you woke up this morning with more health than illness ... you are more blessed than the million who will not survive this week.
If you have never experienced the danger of battle, the loneliness of imprisonment, the agony of torture, or the pangs of starvation... you are ahead of 500 million people in the world.
If you can pray in a mosque without fear of harassment, arrest, torture, or death ... you are more blessed than three billion people in the world.
If your parents are still alive and still married... you can be counted amongst the very few.
If you hold up your head with a smile on your face and are truly thankful... you are blessed because the majority can, but most do not.
If you can read this message you are more blessed than over two billion people in the world that cannot read at all.
“And if you would count the favours of Allah, never could you count them. Truly, Allah is Oft-forgiving Most Merciful.” (An-Nahl 16: 18)
He has given you everything you have asked Him for. If you tried to number Allah's blessings, you could never count them...(Surah Ibrahim: 34)
He has given you everything you have asked Him for. If you tried to number Allah's blessings, you could never count them...(Surah Ibrahim: 34)
Count your blessings and thank Almighty Allah.
'Allah did not withhold due to miserliness...'
Sufyan ath Thawri (rahimahullah) said:
Madarij as-Salikeen 2/215
" Verily, when Allah withholds, He actually gives, because He did not withhold on account of miserliness or stinginess, but rather He looked at the benefit of the servant.
So the fact that He withheld is actually His choice for the servant and His excellent decision.”
So the fact that He withheld is actually His choice for the servant and His excellent decision.”
Madarij as-Salikeen 2/215
How to attain Ikhlaas (Sincerity)
From the works of Ibn Qayyim al Jawziyyah:
Ikhlass (sincerity) cannot be combined in the heart together with the love of being praised and the greed for what other people have, except in the way that water and fire are combined.
So if your conscious tells you to seek ikhlaas, then turn to greed firstly, and slaughter it with the knife of despair [1], then turn to the love of being praised and abandon it like how those who adore the life of this world abandon the hereafter. If you are successful in slaughtering greed and in abandoning the love of being praised, then ikhlaas will be easy for you.
And if you ask:
“And what will make slaughtering greed and abandoning the love of being praised easy for me?”
I reply: As for slaughtering greed, then what will facilitate this for you is your knowledge with certainty that there is nothing whatsoever that is desired, except that with Allaah alone are its treasures, none posses them except Him, and the slave is given nothing from them except by Him.
And as for abandoning the love of being praised, then what will facilitate this for you, is your knowledge that no one’s praise benefits and adorns, and no ones dispraise harms and makes one ugly, except the praise and dispraise of Allaah alone. One bedouin said to the messenger of Allaah صلى الله عليه و سلم:
“Indeed whoever I praise is adorned, and whoever I dispraise is unadorned.”
So he صلى الله عليه و سلم said:
“That is [for] Allaah ‘az wa jal [alone].”
So abandon the praise of he whose praise does not adorn you and he whose dispraise does not make you any worse. And seek the praise of He whose praise has all the adornment and He whose dispraise has all the ugliness. And it is not possible to achieve this except with patience and surety, and whenever you lose patience and surety, you become like one who wants to travel across the oceans without a boat.”
Allaah the glorified said:
{So be patient (O Muhammad). Verily, the promise of Allaah is true, and don't let those who have no certainty of faith discourage you from conveying Allaah’s message (which you are obliged to convey).} [Surah: 30/60].
And He, The most high, said:
{And We made from amongst them (Children of Israel), leaders, giving guidance under Our command, when they were patient and used to believe with certainty in Our ayat.} [Surah: 32/24]
[1] Give up hope in worldly belongings.
reference: al Fawaid p221
Ikhlass (sincerity) cannot be combined in the heart together with the love of being praised and the greed for what other people have, except in the way that water and fire are combined.
So if your conscious tells you to seek ikhlaas, then turn to greed firstly, and slaughter it with the knife of despair [1], then turn to the love of being praised and abandon it like how those who adore the life of this world abandon the hereafter. If you are successful in slaughtering greed and in abandoning the love of being praised, then ikhlaas will be easy for you.
And if you ask:
“And what will make slaughtering greed and abandoning the love of being praised easy for me?”
I reply: As for slaughtering greed, then what will facilitate this for you is your knowledge with certainty that there is nothing whatsoever that is desired, except that with Allaah alone are its treasures, none posses them except Him, and the slave is given nothing from them except by Him.
And as for abandoning the love of being praised, then what will facilitate this for you, is your knowledge that no one’s praise benefits and adorns, and no ones dispraise harms and makes one ugly, except the praise and dispraise of Allaah alone. One bedouin said to the messenger of Allaah صلى الله عليه و سلم:
“Indeed whoever I praise is adorned, and whoever I dispraise is unadorned.”
So he صلى الله عليه و سلم said:
“That is [for] Allaah ‘az wa jal [alone].”
So abandon the praise of he whose praise does not adorn you and he whose dispraise does not make you any worse. And seek the praise of He whose praise has all the adornment and He whose dispraise has all the ugliness. And it is not possible to achieve this except with patience and surety, and whenever you lose patience and surety, you become like one who wants to travel across the oceans without a boat.”
Allaah the glorified said:
{So be patient (O Muhammad). Verily, the promise of Allaah is true, and don't let those who have no certainty of faith discourage you from conveying Allaah’s message (which you are obliged to convey).} [Surah: 30/60].
And He, The most high, said:
{And We made from amongst them (Children of Israel), leaders, giving guidance under Our command, when they were patient and used to believe with certainty in Our ayat.} [Surah: 32/24]
[1] Give up hope in worldly belongings.
reference: al Fawaid p221
Take Care of Your Most Beloved Possession
The words of one of the salaf:
(Sharh Nooniyah Ibn al-Qayyim by Ibn ‘Eesa, 2/140).
“One of the signs of proper understanding is when a slave takes care of his eemaan,
and pays attention to what decreases it, and knows when it increases and when it decreases,
and recognizes the temptation of Shaytaan when he comes to him.”
and pays attention to what decreases it, and knows when it increases and when it decreases,
and recognizes the temptation of Shaytaan when he comes to him.”
(Sharh Nooniyah Ibn al-Qayyim by Ibn ‘Eesa, 2/140).
All in One Verse..MashaAllah!
"Worship God and do not associate anything with Him. Be good to your parents and relatives and to orphans and the very poor, and to neighbours who are related to you and neighbours who are not related to you, and to companions and travellers and your slaves. God does not love anyone vain or boastful." [Surah an-Nisaa; 4:36]
Amazing Subhanallah! Just look at how many lessons you can derive from this ONE verse..
'Prepare to move (to the aakhirah) ..!'
Habib al-’Abid reports: Once, when I arrived in al-Basrah, I was surprised to see that the markets were closed, and the streets empty.
I called out, “O people of Basrah, is this some kind of holiday of yours that I am unaware of?”
Someone answered, “No, but al-Hasan al-Basri is in the main gathering place (of basrah), giving a khutbah to the people.”
I hurried to his gathering , and when I arrived there, I saw him sitting down on some high ground .
He was saying:
“O people, prepare for departure, for very little time remains from this world.
Prepare to move (to the akhirah), for there is no way to stay here.
Do you not know that you will soon be surrendered to the place of trial?
Do you not know that each one of you will soon be alone with his deeds and that you will be presented (with your deeds) to Allah on the day of judgment?
He forbade you from sinning, but you have not stopped sinning.
He (threatened) you with the hell-fire, but you are neither afraid nor terrified of it.
He has encouraged you to seek our Jannah, but you do not (seem to) desire it or long for it.
Your white hairs are warning you of approaching death, so what are you waiting for?
O white-haired one, you are able to perform good deeds , so what is your excuse.
O one who obeys his mouth and his desires, who wastes his share of the akhirah by taking his entire share in this world, who persists in committing sins and evil deeds , if only I knew : what your excuse will be before him?
What argument will you put forth when you go to him? You are lost and misguided, so ask Allah, the All-Mighty, to forgive both me and you.”
(al-Mawa’idh wal-Majalis’ , pg 181)
I called out, “O people of Basrah, is this some kind of holiday of yours that I am unaware of?”
Someone answered, “No, but al-Hasan al-Basri is in the main gathering place (of basrah), giving a khutbah to the people.”
I hurried to his gathering , and when I arrived there, I saw him sitting down on some high ground .
He was saying:
“O people, prepare for departure, for very little time remains from this world.
Prepare to move (to the akhirah), for there is no way to stay here.
Do you not know that you will soon be surrendered to the place of trial?
Do you not know that each one of you will soon be alone with his deeds and that you will be presented (with your deeds) to Allah on the day of judgment?
He forbade you from sinning, but you have not stopped sinning.
He (threatened) you with the hell-fire, but you are neither afraid nor terrified of it.
He has encouraged you to seek our Jannah, but you do not (seem to) desire it or long for it.
Your white hairs are warning you of approaching death, so what are you waiting for?
O white-haired one, you are able to perform good deeds , so what is your excuse.
O one who obeys his mouth and his desires, who wastes his share of the akhirah by taking his entire share in this world, who persists in committing sins and evil deeds , if only I knew : what your excuse will be before him?
What argument will you put forth when you go to him? You are lost and misguided, so ask Allah, the All-Mighty, to forgive both me and you.”
(al-Mawa’idh wal-Majalis’ , pg 181)
Only Depend on Allah
Ibn Al-Qayyim stated in Al-Fawa'id
Do not depend on anything that is lower and weaker than Allah,
as it will bring about evil results and destroy you.
If you depend on your deeds,
He will give you your due reward,
If you depend on knowledge alone,
He will take it away from you,
If you depend on love,
He will cause you to indulge in it,
If you depend on learning alone,
He will make it a means of your destruction,
If you depend on creatures,
He will leave you to them.
Be satisfied with Allah as your Lord and
He will be satisfied with you as His servant!
Do not depend on anything that is lower and weaker than Allah,
as it will bring about evil results and destroy you.
If you depend on your deeds,
He will give you your due reward,
If you depend on knowledge alone,
He will take it away from you,
If you depend on love,
He will cause you to indulge in it,
If you depend on learning alone,
He will make it a means of your destruction,
If you depend on creatures,
He will leave you to them.
Be satisfied with Allah as your Lord and
He will be satisfied with you as His servant!
Your Lord loves to forgive you
In a Hadith Qudsi, Allah said:
O son of Adam, so long as you call upon Me and ask of Me, I shall forgive you for what you have done, and I shall not mind.
O son of Adam, were your sins to reach the clouds of the sky and were you then to ask forgiveness of Me, I would forgive you.
O son of Adam, were you to come to Me with sins nearly as great as the earth and were you then to face Me, ascribing no partner to Me, I would bring you forgiveness nearly as great at it.
- Saheeh. Related by at-Tirmidhi.
O son of Adam, so long as you call upon Me and ask of Me, I shall forgive you for what you have done, and I shall not mind.
O son of Adam, were your sins to reach the clouds of the sky and were you then to ask forgiveness of Me, I would forgive you.
O son of Adam, were you to come to Me with sins nearly as great as the earth and were you then to face Me, ascribing no partner to Me, I would bring you forgiveness nearly as great at it.
- Saheeh. Related by at-Tirmidhi.
From the Benefits of Winter
It is reported from Abû Hurayrah – Allâh be pleased with him – that he said:
Shall I not point you to comfortable proceeds? People responded, “And what is that o Abû Hurayrah?” He replied, “Fasting in winter.”
The Arabs used to refer to matters which were relatively easy to gain as being cool. In this narration, the relative ease of fasting in winter and its consequent reward is likened to acquiring war proceeds without the heat of violence.
It is reported from ‘Umar – Allâh be pleased with him – that he said:
Winter is booty for the devout worshippers.
This is further explained in the following narration:
It is reported from ‘Ubayd b. ‘Umayr – Allâh have mercy on him – that he said:
It used to be said when winter came: "O people of the Qur`ân, the night has become long so you can pray (more) and the day has become short for you to fast".
Abû Nu’aym, Hilyah Al-Awliyâ`.
As with other experiences in this world, the Salaf used to be reminded of the Hereafter when experiencing cold weather:
It is reported from the famous worshipper Râbi’ah – Allâh have mercy on her – that she said:
I have never heard the adhân except that I remember the caller who will announce the Day of Resurrection, and I never see the falling snow except that I imagine the flying pages of the records of peoples deeds (on that day), and I never see swarms of locusts except that I think about the Great Gathering on the Last Day.
[Ibn Al-Jawzî, Sifah Al-Safwah Vol. 2 p433.]
Shall I not point you to comfortable proceeds? People responded, “And what is that o Abû Hurayrah?” He replied, “Fasting in winter.”
The Arabs used to refer to matters which were relatively easy to gain as being cool. In this narration, the relative ease of fasting in winter and its consequent reward is likened to acquiring war proceeds without the heat of violence.
It is reported from ‘Umar – Allâh be pleased with him – that he said:
Winter is booty for the devout worshippers.
This is further explained in the following narration:
It is reported from ‘Ubayd b. ‘Umayr – Allâh have mercy on him – that he said:
It used to be said when winter came: "O people of the Qur`ân, the night has become long so you can pray (more) and the day has become short for you to fast".
Abû Nu’aym, Hilyah Al-Awliyâ`.
As with other experiences in this world, the Salaf used to be reminded of the Hereafter when experiencing cold weather:
It is reported from the famous worshipper Râbi’ah – Allâh have mercy on her – that she said:
I have never heard the adhân except that I remember the caller who will announce the Day of Resurrection, and I never see the falling snow except that I imagine the flying pages of the records of peoples deeds (on that day), and I never see swarms of locusts except that I think about the Great Gathering on the Last Day.
[Ibn Al-Jawzî, Sifah Al-Safwah Vol. 2 p433.]
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