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Archive for July, 2010

11)  ‘Umar bin ‘Abdul-’Aziz once said: “whoever knows and realize that his words, which he utters, are part of his deeds, he, surely will speak only with what concerns him”.

12)  al-Hasan bin Salih said: “We searched into where Wara’ (refers to the status where a person avoid doing what is Halal fearing that it has a suspicion of Harâm) can be found, and we realized that Wara’ is rarely can be found and if it is found it will be the least of it in tongues”.

13) ‘Abdullah al-Khaiyâr used to say when he sits with people: “O Allâh save us and protect us and save the believers from the evilness of our tongues”.

14) Some of the Salaf used to say: “every hour which son of Adam lived will be viewed and screened to him. And every hour he lived and did not mention or remembered Allâh in that hour, he will weep on himself for wasting such an hour”.

15) Al-Hasan bin Bashshâr once said: “I observed my tongue for thirty years so that I never uttered a word that require me to apologize for”.

16) Basher bin Mansur once said: “we were once sitting with Ayyub al-Sakhtiyânî and we talked and backbitten others. Consequently, stop it for if I wished to tell you all what I have talked about today I would have done already, but I will not”.

17) Ash-Sha’bî used to draw a circle and ask his servant to put her finger in the middle of it, if someone asked for him and he disliked going out, then he would tell his servant say: ” he is not in here” ( referring to where she put her finger).

Note: This is used only when it is in need and necessarily otherwise it is not allowed because this is a form of a lie although the words are not. However, it is disliked to do so in general. Ash-Sha’bî did it out of necessity so that he did not lie.

18) A man once told al-Fudayl bin ‘Iyad: “A man backbitten me”. Al-Fudayl replied: “He benefited you rather than harmed you” (referring to the fact that he will take from the good deeds of the one who backbitten him in judgment day as a result of this).

19) ‘Abdur-Rahman bin Mahdî once said: “I dislike people to disobey Allâh otherwise I would have wished every one in this world to backbite me. There is no equal joy to finding in your scale in the judgment day a deed you did not know about or even did”.

20) A man once said to Bakr bin Muhammad: “I was told that you are talking about me behind my back”. Bakr replied: “If I did then you are more precious to me than myself”.

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4)  Jubair bin ‘Abdullah said: I saw a man approaching Wahhab bin Manbah saying to him: “There is someone who backbites you” so Wahhab replied: “Did not the Shaytaan find anyone else but you to muck with and make him look like a fool?” Then it was just moments after that and the man came so he welcomed him and treated him kindly.

5) Hatim bin al-’Asim said: “If a respectable good man sits with you, you would be watching every word you utter so that you do not say something wrong. Yet, you know that your words are watched by Allâh but you still do not watch the words you utter!

6) Abû Haiyân at-Tamimi narrated from his father saying: “I saw the daughter of ar-Rabî’ bin Khaytham asking his permission to go and play so he replied to her: “go and utter nothing but goodness.”

7)  A man backbitten someone while he was in the presence of Ma’rûf al-Karkhî so Ma’rûf said, warning the man about the danger of backbiting: “keep in mind, always, the time when they put pieces of cotton in your eyes, referring to his death”

8. A man told Amr bin al-’Ubaid: al-Aswârî still backbites you and mentions you with no good, so Amr replied: “You did not fulfill the trust of the man when he let you sit with him since you told us what he said furthermore, you did not fulfill my rights upon you when you told me what I dislike to hear about one of my brothers. However, advise him that death will happen to all of us, the grave will hold us inside and the judgment day will gather us and then Allâh will be the judge between us and he is, truly, the most just wise judge.

9) Al-Mu’âfî bin Maran once was asked: “what do you say of a man who writes poetry?” He replied: “it is his life so let him waste it if he wishes the way he likes!”

10) Ibn ‘Abbas (RA) said: There is no word that son of Adam utters without being written, even the pain humming he makes because of his sickness. So when Imam Ahmad was sick he was told that Tâwûs disliked pain humming of sickness so Imam Ahmad stopped doing so, although the pain was great.

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Stories of the Salaf Preserving Their Tongues

Shaykh ul-Islâm Ibn Taymiyyah said in his writings explaining the situations of many people: “It is much surprising to find a person who easily preserves himself from committing sins i.e. earning money from Harâm sources, being unjust, stealing, drinking alcohol or looking at what is unlawful for him to look at, while he still finds it difficult to preserve his tongue. It happens to see someone who is known with his righteousness, all time worshipping and piety but he utters words that cause Allah’s wrath, while he is not aware of such consequences. You may see a person who preserves himself from approaching what leads to injustice or any filthy action yet his tongue is not stopping from backbiting live and dead people alike without even caring about

1)  It was stated that if someone asked to see Ibrahim An-Nakha’î, while he was at home, but he disliked to go outside to meet him, he would tell his servant: “tell him to ask for me in the Masjid and do not say: I am not here, so that it does not count as a lie”.

2)  It was narrated that a wise man used to say if he ever finds a person who talks much and rarely is silent: “Allâh created for you two ears and one tongue so that what you hear is double to what you talk”.

3) Ar-Rabî’ bin Subaih narrated that a man said to al-Hasan: O Abû Sa’îd I see something I dislike, Abû Sa’îd replied: what is that? He said:” I see people attending your place looking for any mistake you make so they can spread it amongst people to ruin your reputation. Al-Hasan replied: O’ My nephew: Do not let this matter be heavy on your chest and bother you. I will tell you what is greater and surprising than that. The man replied: what is that, uncle? He said: “I obeyed myself in every aspect that gets me closer to Allâh, hoping to enter Jannah, be saved from hell-fire and to be with the prophets. However, I never obeyed myself when it comes to listen to what people has say i.e. backbiting, slandering or whatever is evil. You need to know that if anyone has to be preserved from people’s tongues evilness then it has to be the creator who created them. Thus, knowing that, the created is normally to be never protected from their evil tongues.

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‎”Be the type of person from whom people generally expect good things, and from whose evil people feel safe.” -Imam Sufyaan (rahimahullah)

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The great scholar Ibn Al-Qayyim Al-Jawziyyah wrote the following words
in a famous tract called Al-Jawaab Al-Kaafi in response to a letter
written to him by an individual who was seeking advice on how to rid
himself of major sin. We take a look at the dire consequences of
committing sins in general:

One: The Prevention of Knowledge
Knowledge is a light which Allah throws into the heart, and disobedience
extinguishes this light. Imaam Shaafi’ee said: I complained to Wakee’
about the weakness of my memory so he ordered me to abandon disobedience
and informed me that knowledge is light and that the light of Allah is not
given to the disobedient.

Two: The Prevention of Sustenance
Just as Taqwaa brings about sustenance, the abandonment of Taqwaa causes
poverty. There is nothing which can bring about sustenance like the
abandonment of disobedience.

Three: The Prevention of Obedience (to Allah)
If there was no other punishment for sin other than that it prevents one
from obedience to Allah then this would be sufficient.

Four: Disobedience weakens the heart and the body.
Its weakening the heart is something which is clear. Disobedience does not
stop weakening it until the life of the heart ceases completely.

Five: Disobedience reduces the life span and destroys any blessings.
Just as righteousness increases the life span, sinning reduces it.

Six: Disobedience sows its own seeds and gives birth to itself until
separating from it and coming out of it becomes difficult for the servant.

Seven: Sins weaken the hearts will and resolve so that the desire for
disobedience becomes strong and the desire to repent becomes weak
bit by
bit until the desire to repent is removed from the heart completely.

Eight: Every type of disobedience is a legacy of a nation from among the
nations which Allah, the Mighty and Majestic, destroyed.
Sodomy is a
legacy of the People of Lot. Taking more than one’s due right and giving
what is less is a legacy of the People of Shu’ayb. Seeking greatness in
the land and causing corruption is a legacy of the People of Pharoah.
Pride/arrogance and tyranny is a legacy of the People of Hud. So the
disobedient one is wearing the gown of some of these nations who were the
enemies of Allah.

Nine: Disobedience is a cause of the servant being held in contempt by his
Lord.

Al-Hasan Al-Basree (radiallahu ‘anhu) said: They became contemptible in
(His sight) so they disobeyed Him. If they were honorable (in His sight)
He would have protected them. Allah the Exalted said:

And whomsoever Allah lowers (humiliates) there is none to give honor.
[Al-Hajj 22:18)

Ten: The ill-effects of the sinner fall upon those besides him and also
the animals as a result of which they are touched by harm.

Eleven: The servant continues to commit sins until they become very easy
for him and seem insignificant in his heart and this is a sign of
destruction.
Every time a sin becomes insignificant in the sight of the
servant it becomes great in the sight of Allah. Ibn Mas’ood (radiallahu
‘anhu) said: Indeed, the believer sees his sins as if he was standing at
the foot of a mountain fearing that it will fall upon him and the sinner
sees his sins like a fly which passes by his nose so he tries to remove it
by waving his hand around. [Al-Bukhaaree]

Twelve: Disobedience inherits humiliation and lowliness.
Honor, all of it, lies in the obedience of Allaah. Abdullaah ibn
al-Mubaarak said: I have seen sins kill the hearts and humiliation is
inherited by their continuity. The abandonment of sins gives life to the
hearts and the prevention of your soul is better for it.

Thirteen: Disobedience corrupts the intellect.
The intellect has light and disobedience extinguishes this light. When the
light of the intellect is extinguished it becomes weak and deficient.

Fourteen: When disobedience increases, the servant’s heart
becomes sealed so that he becomes of those who are heedless.
The Exalted said: But no! A stain has been left on their hearts on
account of what they used to earn (i.e. their actions)
[Al-Mutaffifeen 83:141]

Fifteen: Sins cause the various types of corruption to occur in the land.
Corruption of the waters, the air, the plants, the fruits and the dwelling
places. The Exalted said: Mischief has appeared on the land and the sea on
account of what the hands of men have earned; that He may give them a
taste of some of (the actions) they have done, in order that they may
return. [Ar-Rum 30:41]

Sixteen: The disappearance of modesty, which is the essence of the life of
the heart and is the basis of every good.
Its disappearance is the
disappearance of all that is good. It is authentic from the Messenger
(sallallahu ‘alaihi wa sallam) that he said: Modesty is goodness, all of
it. [Al-Bukhaari and Muslim]

A Poet said: And by Allah, there is no good in life or in the world when
modesty goes.

Seventeen: Sins weaken and reduce the magnification of Allaah, the Mighty
in the heart of the servant.

Eighteen: Sins are the cause of Allah forgetting His servant, abandoning
him and leaving him to fend for himself with his soul and his shaytaan
and
in this is the destruction from which no deliverance can be hoped for.

Nineteen: Sins remove the servant from the realm of Ihsaan (doing good)
and he is prevented from (obtaining) the reward of those who do good.

When Ihsaan fills the heart it prevents it from disobedience.

Twenty: Disobedience causes the favors of Allah to cease and justify His
retribution.
No blessing ceases to reach a servant except due to a sin and
no retribution is made desrving upon him except due to a sin. Ali
(radiallahu ‘anhu) said: No trial has descended except due to a sin and it
(the trial) is not repelled except by repentance.

Allaah the Exalted said:
Whatever misfortune afflicts you then it is due to what your hands have
earned and (yet) He pardons many.
[Ash-Shura 42:30]

And the Exalted also said:
That is because never will Allah change the favor He has bestowed on a
people until they change what is within themselves.
[Anfaal 8:53]

May Allah have mercy upon us and help us to abandon the sins that are the
causes of our problems. Ameen.

[The bulk of this article was derived from Ibn Al-Qayyim’s Al-Jawaab
Al-Kaafi English Translation by Abu ‘Iyaad and The Ill-Effects Of Sins by
Muhammad Saalih ibn Al-‘Uthaimeen]

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The objective behind fasting is to restrain the soul from (its) desires and to prevent it from those things, which are beloved to it. And its purpose is to control the soul’s strength, so that it can be prepared to attain what is found in it (the fast) from success and joy for the soul. Through the fast, one curbs his hunger and thirst and is reminded of the condition of the hungry stomachs of needy people.
Through fasting, one narrows the passages the Devil has inside the servant (of Allaah) by narrowing the passages of food and drink. Also, it prevents the forces of the limbs from getting too accustomed to things that are harmful to it in this world and the hereafter. And each of the soul’s body limbs and energies can cease their rebelliousness (to Allaah) and be harnessed by its bridle.

So therefore, the fast is the bridle of those who fear and obey Allaah and the shield of those wage war (against desires). And it is a garden for the righteous and devoted servants of Allaah. And it is for the Lord of the worlds, over all other actions (done to please Allaah). This is since the person who fasts, in fact does nothing. He only abandons his desire and his food for the sake of the One whom he worships.

So fasting is an abandonment of those things that the soul loves and desires, preferring instead Allaah’s love and contentment. And it is a secret kept between the servant and his Lord – no one else is aware of it.

Fasting has an amazing effect in preserving one’s outer limbs and inner capacities as well as protecting the soul from being overtaken by destructive components, which can ruin and destroy it. And it has a remarkable effect in causing all the harmful things that prevent the soul from being healthy to be emptied out. So fasting guards and protects the health of the person’s heart and body limbs. And it returns the soul all that the hands of the desires has taken from it. So it is from the greatest ways of improving one’s Taqwaa, as Allaah says: “O you who believe! Fasting is prescribed for you as it was prescribed for those before you in order that you attain Taqwaa.” [Surah Al-Baqarah: 185]

The Prophet (saws) said: “Fasting is a shield.” And he commanded those who had intense desires for marriage but were not able to marry, to observe fasting, making it a shield against those desires (of marriage).

When the benefits of fasting are born witness to by sensible minds and upright intuitions, one will come to realize that Allaah prescribed it as a mercy for mankind, goodness to them and a protection and shield for them. The Prophet’s (saws) guidance concerning it was the most perfect of guidance, and the best for reaching the desired objective and the easiest on the soul.

Since restraining the soul from what it loves and desires is from the most difficult and hardest of things, its obligation was delayed until the middle of Islaam, after the Hijrah. This was at the point when the Tawheed and the Prayer had become firmly established in the souls of the Muslims and when they loved the commands of Allaah. So their souls were lead to its obligation in gradual steps. It became obligatory in the second year of Hijrah.

When the Messenger of Allaah (saws) died, he had fasted nine Ramadaans in total. Originally, it was obligated as an option left to the people to choose whether they wanted to fast or to feed needy people for every day. Then that option was transferred into the final obligatory fasting. And the matter of feeding people was left only for the old men and women who did not have the ability to fast.

Fasting had three stages. The first stage was its being obligated with the option of fasting or feeding a needy person. In the second stage, only the fasting was allowed, but if the person fasting slept before breaking his fast, he was forbidden from eating and drinking until the following night. This was abrogated in the third stage. And this is the stage at which the Religion has settled with until the Day of Judgement.

Author:Imaam Ibn Qayyim Al-Jawziyyah
Source:Abridged from his book Zaad al-Ma’aad [Al-Muntaqaa Newsletter: 1/9]
Translator:abu maryam
Produced by:al-manhaj.com

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Sufyaan ath-Thawri (may Allah have mercy on him) said that one foolishly compromised one’s religion when one kept too many friends. Having too many acquaintances diverts one from one’s duty towards one’s Lord, for a person who has many friends is always busy socializing with them and fulfilling their rights over him; so he becomes preoccupied with people when he really should be preoccupied with his religious duties. The ill-effects of being too gregarious can last well beyond a social gathering. Sufyaan said, “I might meet a brother and as a result, remain heedless (of what I should be doing) for an entire month.”

A friend, Sufyaan insisted, should be someone who helps one to improve as a Muslim; otherwise he is not worth keeping as a friend. Sufyaan expressed this sentiment when he sad, “If someone is not with you, then he is against you.”

And Yousuf ibn Asbaat reported that he heard Sufyaan ath-Thawri say, “Whenever I spoke contrary to the desires of any man, he, regardless of who he was, would inevitably become furious with me. The people of knowledge and piety have departed.”

Sufyaan once advised someone to test the character of the person he wanted to befriend. Sufyaan said, “Choose whoever you want as your companion. But when you have made your choice, make him angry, and then order someone to go and ask him what he thinks about you-without him knowing that you sent that person.”

Bakr ibn Muhammad Al-‘Aabid related that Sufyaan ath-Thawri once said to him, “Direct me to a man with whom I can keep company.” Sufyaan said, “You are searching for something that cannot be found.”

Khalf ibn Ismaa’eel Al-Barzaanee reported that he heard Sufyaan ath-Thawri said, “Acquaint yourself with fewer people, and as a result, you will backbite less (frequently).” And Sufyaan ibn ‘Uyainah said, “I once saw ath-Thawri in my sleep and I said to him, ‘Advise me,’ and he responded, ‘Acquaint yourself with fewer people.”

Source: ‘Biography of Imam Sufyaan ath-Thawri’


					

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