As Salaamu alaikum wa rahmatullaah. Inshaa Allaah, is anyone going to attend the "The Proper Ettiquettes of a Muslimah" lecture tomorrow in Germantown? This will give us a chance to meet each other sisters (smiles). May Allaah Subhaana wa ta ala allow us to benefit from it, Aameen.

Yes, Jinn mingle with Mankind

Yes, Jinn mingle with Mankind

Question: When we write or speak about the Jinn, do they hear us? And is there any supplication or words of seeking refuge which i should be said after doing so?

Answer: Yes, The Jinn mingle with mankind and hear their words, and they can possess our bodies when they overpower us, as is proven by many occurrences. But there are supplications and Verses and Surahs which we can recite which are a means of protection to mankind from their evil, such as Al-Mu'awwithatain, Ayat Al-Kursi and the like.

Permanent Committee for Research and Verdicts

Fatawa Islamiyah Darussalam Vol:1 page no.203

Seeking Elevation and High Handedness

Seeking Elevation and High Handedness

Allaah, the Sublime said:

That home of the Hereafter (i.e. Paradise), We shall assign to those who desire not high-handedness or mischief in the land. And the good end is for the Muttaqûn (pious) [Al-Qasas 28:83]

Seeking elevation can occur in a number of different contexts such as in the various corrupt disciplines (of knowledge), position or rank, love of leadership and power. It can also occurr in the matters of the religion, such as loving to be foremost in the gatherings, and competing in answering the questioners, even if someone who is equal to him or better than him is present.

And perhaps this elevation might even turn into envy, jealousy, the hatred of some of the callers to Allaah of one another and the dislike of showing benevolent conduct towards each other.

Shaikh ul-Islaam Ibn Taymiyyah (rahimahullaah) said, in explaining the above verse [of Surah al-Qasas]:

"…For people are of four types:

1. The first type: They desire elevation over the people and corruption in the earth, and this is disobedience to Allaah. Such mischief-making kings and leaders are like Pharoah and his party, and they are the worst of all of creation.
   

2. The second type: Those who desire corruption without elevation, such as the thieves and criminals from the riff-raff amongst the people.
   

3. The third type: Those who desire elevation without corruption, such as those who have the deen, they desire to elevate themselves by it over other than them amongst the people.
   

4. And as for the fourth type: They are the people of Paradise, those who seek neither elevation in the earth and nor corruption - along with the fact that they are (indeed) much higher than those besides them."

 [Majmoo ul-Fataawaa Vol 18, with some abridgement]

Random Looks

Aisha (RadiAllaahu anha) said: I asked the Messenger of Allaah (SallAllaahu alayhi wa sallam) about random looks in salat (prayer), and he replied, “It is something which satan snatches from the slave’s salat.”

[Al-Bukhari]

What you should say instead

Aisha (RadiAllaahu anha) said: The Prophet (SallAllaahu alayhi wa sallam) said, “None of you should say: ‘My soul has become evil.’ He should say: ‘My soul is in bad shape.’”

[Al-Bukhari and Muslim]

..Which act in Islam is the best?..

Abdullaah bin Amr bin Al-As (RadiAllaahu anhu) reported: A man asked the Messenger of Allah (SallAllaahu alayhi wa sallaam), “Which act in Islam is the best?” He (SallAllaahu alayhi wa sallam) replied, “To feed (the poor and the needy) and to greet those whom you know and those you do not know.”

[Al-Bukhari and Muslim]

Sweet Sunnah Black Seed Herb

http://www.sweetsunnah.com/
This is the brand of black seed me and Abi use. I usually get it finely ground to sprinkle on yogurt or salads. Besides that, I take it sprinkled on a spoon with honey.

Relying on Allaah and Abiding by the Means

Relying on Allaah and Abiding by the Means

Shaikh Saalih Al-Fawzaan

Haqeeqat-ut-Tawakkul (pg. 15-25)

Al-Ibaanah.com

Furthermore, relying upon Allaah does not mean that you abandon the means and entrust all of your affairs to Allaah. So (for example) you should not abandon seeking (your daily) sustenance, saying: “If Allaah wanted us to have sustenance, it would come to us even if we are sitting.” We should also not abandon seeking knowledge, saying: “If Allaah wanted us to have knowledge, it would come to us even if we are sitting in our homes.” This also applies to abandoning all of the other necessary things that we must have, saying: “If Allaah had decreed it for us, it would come to us without us embarking on the means for it.” This is extremely wrong.

So there must be a combination of the two: (1) Putting one’s trust in Allaah and (2) Abiding by the necessary means.

So a person must embark on the means when seeking after sustenance, whilst at the same time putting his trust in Allaah to achieve his objective.

A person plants crops while putting his trust in Allaah that his crops will grow and produce fruit. At the same time, he protects his crops from threats. In order for you to reap the benefits of the crops and for them to be useful to you, you must plant the crops, sow the seeds, water them and care for them. At the same time, you should put your trust in Allaah that He will protect them, make them grow, allow them produce fruit, enable you to reap their benefits and use them.

Similar to this is when a person forsakes marriage, saying: “This is part of putting one’s trust in Allaah since if Allaah intended children for me, they would come to me without me getting married.”

We say: This is wrong. No one with any common sense, let alone a believer, says such a thing. Allaah has placed means for all things. Marriage is a means for procreating and producing offspring. Allaah has ordered us to abide by the means, so you must implement the means. Marriage is a means and it comes from your actions. You are the one who does it and who seeks after it. As for the actual achievement of children, that comes from Allaah. And that is the fruit of marriage. So the result is in the Hand of Allaah, but as for the means, it comes from you.

So there must be a combination of the two: (1) Embarking on the means while (2) Relying on Allaah. As for one who relies solely on the means without putting his trust in Allaah or who relies solely on putting his trust in Allaah without implementing the means, both of them are wrong and in error.

This is why the scholars, may Allaah have mercy on them, said: “Relying solely upon the means is shirk (polytheism), while abandoning the means is a defamation of the Religion.” This is since the Religion commands us to abide by the means. So denying and abandoning the means is a defamation of the Religion and a failure to enact what Allaah has ordered.

Allaah says: “So seek provision from Allaah and worship Him (alone).” [Al-‘Ankaboot: 17]

His statement: “So seek provision from Allaah and worship Him (alone)” means: “Look for sustenance and do not sit around in the masaajid claiming that you are putting your trust in Allaah. Do not sit in your homes and claim that your daily sustenance will come to you.” This is wrong and a true believer doesn’t say such things.

When ‘Umar (radyAllaahu 'anhu) once saw a group of people that claimed they were putting their trust in Allaah while at the same time they were abandoning the means, he said to them: “Who are you people?” They replied: “We are the Mutawakkiloon (those who put their trust in Allaah).” So he said: “No, rather you are Muta’akkiloon (those who look to be fed)” – meaning: You want to be dependent upon the people.

Allaah says: “So when the (Friday) prayer is completed, spread throughout the land and seek after Allaah’s Bounty.” [Surah Al-Jumu’ah: 10]

This means: Buy and sell and seek your sustenance by implementing the practical means. Allaah orders them (in this ayah) to perform worship and to pray at the proper time and designated location, which is the masjid. Then He orders them to seek sustenance in its designated location, which is outside of the masjid: “So when the (Friday) prayer is completed, spread throughout the land.”

This is since remembering Allaah is a means for obtaining sustenance as well. In fact, it is the greatest means for attaining sustenance and facilitating matters. Allaah says: “And whoever is dutiful to Allaah, He makes a way out for him (from every difficulty). And He will provide for him from places he never could imagine. And whoever puts his trust in Allaah, He will suffice him. Verily, Allaah will accomplish His purpose. Indeed, Allaah has set a measure for all things.” [Surah At-Talaaq: 2-3]

‘Umar (radyAllaahu 'anhu) went on to say: “You know for sure that the sky does not send down silver and gold.” He reprimanded this group that had sat down to worship and become dependent upon others. He presented them with this gem of advice, saying to them: “You know for sure that the sky does not send down silver and gold.”

Gold and silver can only be achieved through hard effort, seeking after sustenance and implementing the means. As for the one who claims that he is putting his trust in Allaah but yet denies the means, it should be said to him that he is debilitated – meaning that he is lazy. This comes from the word debility, which refers here to laziness and inactivity. The Prophet (sallAllaahu 'alayhi wa sallam) would seek refuge in Allaah from debility and laziness. [1]

A person may have no recourse in being debilitated due to the lack of the functionality of one of his body parts or one of his senses. Such a person is excused. He is debilitated and deserves assistance. As for debility that comes about due to laziness, inactivity and failing to abide by the means, whilst one believes that he is relying upon Allaah, such debility is condemnable. The Prophet (sallAllaahu 'alayhi wa sallam) sought refuge from this as well as from cowardice, miserliness, overwhelming debt and the subjugation of people.

Some people would go on the pilgrimage (Hajj) with Muslims and not bring any provisions or supplies with them. They would do this claiming that they were putting their trust in Allaah and that they would be provided for without them having to bring provisions along with them. So Allaah said: “And take provision with you for the journey, but indeed the best provision is Taqwaa (righteousness)” [Surah Al-Baqarah: 197], ordering them to take provisions.

Provisions are of two types: The Provision of this world and the provision of the Hereafter.

The provision of the worldly life comes in the form of food, drink, clothes, and all of the other things that a person needs when he travels.

As for the provision for the journey in the Hereafter, then it is Taqwaa. Allaah says: “But indeed the best provision is Taqwaa.” [Surah Al-Baqarah: 197]

So take provisions for your worldly life and take provisions for your Hereafter. Take provisions for your worldly life with food, drink and the necessary supplies for traveling so that you will not need to depend on others. And take provisions for your Hereafter with Taqwaa, which can be defined as implementing Allaah’s commandments while abandoning His prohibitions.

So what is meant by Taqwaa is taking a wiqaayah, or a defense that protects you from Allaah’s punishment and anger, and protects you from the Fire. Such a defense can only be achieved by performing righteous actions. And with the Taqwaa of Allaah you will be able to save yourself from the Hellfire, as Allaah says: “Then We shall save those who used to fear Allaah and were dutiful to Him. And We shall leave the wrongdoers therein (humbled) to their knees (in Hell).” [Surah Maryam: 72]

So therefore, nothing grants salvation except for righteous deeds. Faith in Allaah and righteous deeds are the provisions of the Hereafter, and they are a protection from His anger, His fire and His punishment. The servant is commanded to seek after the requirements of his religious and worldly affairs. He is obligated to seek after the requirements of his affairs of this life and the next. He is obligated to put his trust in Allaah and to implement the means. So there must be a combination of this and that.

No one should understand the meaning of relying upon Allaah to be: Abandoning the require means. This is wrong. Nor should anyone understand that implementing the means suffices over putting one’s trust in Allaah. Rather, both – (1) relying upon Allaah and (2) implementing the required means – must be present.

The Prophet (sallAllaahu 'alayhi wa sallam) said: “If you were to put your trust in Allaah as He deserves, He would surely provide for you just as He provides for the birds: They set out in the morning with empty stomachs and return at the end of the day full.” [Reported by Ahmad and At-Tirmidhee, who declared it sound] [2]

His (sallAllaahu 'alayhi wa sallam) statement: “If you were to put your trust in Allaah” means: If you were to rely on Him, cling your hopes to Him, and trust in His promise, “He would surely provide for you just as He provides for the birds: They set out in the morning with empty stomachs.” The birds go out at the beginning of the day seeking sustenance. They set out from their nests with their stomachs empty, i.e. hungry, and return at the end of the day full, i.e. with their stomachs filled with sustenance.

Notice how a bird does not sit back and remain in its nest. Rather, it seeks after the means by leaving its nest and going to the places where it can find its daily sustenance.

So the birds – due to their natures which Allaah created them upon – are aware that they must abide by the means, and as a result they go out to seek sustenance. As a result, Allaah provides for these birds and they return home with stomachs full of Allaah’s sustenance.

Therefore, O son of Aadam, if you were to act in the same way as these birds do, Allaah would provide for you just as He provides for them. On the other hand, if a person fails to do this, he will encounter discrepancies and deficiencies. So if he relies upon only the means, Allaah will entrust him to that as is stated in a hadeeth: “Whoever is dependent upon something will be entrusted to it.” [3]

It may also be that a person relies on the means but yet these means are unproductive and produce no benefit. On the other hand, if he disregards the means, yet puts his trust in Allaah, or so he thinks, he has made a mistake and not acted in accordance with what Allaah has commanded. This is since Allaah has ordered us to implement the means. He says: “And prepare against them all you can of power including steeds of war to threaten the enemy of Allaah and your enemy.” [Surah Al-Anfaal: 60]

Allaah has the ability to aid the Muslims and destroy the disbelievers, as He says: “Thus (you are commanded). But if it had been Allaah’s Will, He Himself could certainly have punished them (without you).” [Surah Muhammad: 4]

Footnotes:

[1] Refer to the Saheeh of Imaam Al-Bukhaaree 7/158) from the narration of Anas bin Maalik.

[2] Reported by Imaam Ahmad in his Musnad (1/30), At-Tirmidhee in his Sunan (7/92), Ibn Maajah in his Sunan (2/1394), and Al-Haakim in his Mustadrak (4/318), all of them from the narration of ‘Umar bin Al-Khattaab

[3] Reported by Imaam Ahmad in his Musnad (4/310), At-Tirmidhee in his Sunan (6/262), Ibn Maajah in his Sunan (2/1394), and Al-Haakim in his Mustadrak (4/216), all of them from the narration of ‘Abdullaah bin ‘Ukaim

The Types of Heart

The Types of Heart

Author: Ibn al-Qayyim

Article ID : TZK020001  [806]

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Just as the heart may be described in terms of being alive or dead, it may also be regarded as belonging to one of three types; these are the healthy heart, the dead heart, and the sick heart.

The Healthy Heart

On the Day of Resurrection, only those who come to Allah with a healthy heart will be saved. Allah says:

"The day on which neither wealth nor sons will be of any use, except for whoever brings to Allah a sound heart. (26:88-89)"

In defining the healthy heart, the following has been said: "It is a heart cleansed from any passion that challenges what Allah commands, or disputes what He forbids. It is free from any impulses which contradict His good. As a result, it is safeguarded against the worship of anything other than Him, and seeks the judgement of no other except that of His Messenger . Its services are exclusively reserved for Allah, willingly and lovingly, with total reliance, relating all matters to Him, in fear, hope and sincere dedication. When it loves, its love is in the way of Allah. If it detests, it detests in the light of what He detests. When it gives, it gives for Allah. If it witholds, it withholds for Allah. Nevertheless, all this will not suffice for its salvation until it is free from following, or taking as its guide, anyone other than His Messenger ." A servant with a healthy heart must dedicate it to its journey's end and not base his actions and speech on those of any other person except Allah's Messenger . He must not give precedence to any other faith or words or deeds over those of Allah and His Messenger, may Allah bless him and grant him peace. Allah says:

"Oh you who believe, do not put yourselves above Allah and His Messenger, but fear Allah, for Allah is Hearing, Knowing. (49:1)"

The Dead Heart

This is the opposite of the healthy heart. It does not know its Lord and does not worship Him as He commands, in the way which He likes, and with which He is pleased. It clings instead to its lusts and desires, even if these are likely to incur Allah's displeasure and wrath. It worships things other than Allah, and its loves and its hatreds, and its giving and its withholding, arise from its whims, which are of paramount importance to it and preferred above the pleasure of Allah. Its whims are its imam. Its lust is its guide. Its ignorance is its leader. Its crude impulses are its impetus. It is immersed in its concern with worldly objectives. It is drunk with its own fancies and its love for hasty, fleeting pleasures. It is called to Allah and the akhira from a distance but it does not respond to advice, and instead it follows any scheming, cunning shaytan. Life angers and pleases it, and passion makes it deaf and blind (1) to anything except what is evil.

To associate and keep company with the owner of such a heart is to tempt illness: living with him is like taking poison, and befriending him means utter destruction.

The Sick Heart

This is a heart with life in it, as well as illness. The former sustains it at one moment, the latter at another, and it follows whichever one of the two manages to dominate it. It has love for Allah, faith in Him, sincerity towards Him, and reliance upon Him, and these are what give it life. It also has a craving for lust and pleasure, and prefers them and strives to experience them. It is full of self-admiration, which can lead to its own destruction. It listens to two callers: one calling it to Allah and His Prophet and the akhira; and the other calling it to the fleeting pleasures of this world. It responds to whichever one of the two happens to have most influence over it at the time.

The first heart is alive, submitted to Allah, humble, sensitive and aware; the second is brittle and dead; the third wavers between either its safety or its ruin.

Notes:

1. It has been related on the authority of Abu'd-Darda' that the Messenger of Allah said, "Your love for something that makes you blind and deaf." Abu Daw'ud, al-Adab, 14/38; Ahmad, al-Musnad, 5/194. The hadith is classified as hasan.

Ways of Strenghtening Patience

Ways of Strengthening Patience

by Imâm Ibn Qayyim al-Jawziyyah

http://www.islaam.net/

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The Patience of noble people and the patience of ignoble people

Every person has to exercise patience in order to face difficulties, whether he does so willingly or unwillingly. The noble person exercises patience willingly, because he realizes the benefits of patience, and he knows that he will be rewarded for his patience and will be criticized if he panics. He is aware that if he does not have patience, panicking and impatience will not help him to regain missed opportunities, and will not take away things he dislikes. Whatever is decreed and is qada’ wa qadr cannot be prevented from happening, and whatever is decreed not to happen cannot be made to happen. So an attitude of impatience and panic actually causes harm.

A wise man said: “A man with wisdom as soon as adversity appears does that which a foolish man does after a month (i.e. he resorts to patience).”

The ignoble man exercises patience only when he realizes he has no choice. After wasting a lot of time and energy and panicking and struggling, he realizes that his impatience will not help him. Then he exercises patience in the same way that a person who has been tied up to be whipped exercises patience.

The noble person practices patience in obeying Allâh, whilst the ignoble person exercises patience in obeying the Shaytân. So ignoble people have the greatest patience in following their own whims and desires, and have the least patience in spending in the way of Shaytân and no patience when it comes to spending even a few pennies in the way of Allâh. They will endure many difficulties in order to follow their own whims and desires, but cannot bear even the least difficulties in order to please their Lord. They will endure slander for the sake of committing wrong actions, but cannot exercise patience in putting up with slander for the sake of Allâh. Such people will avoid enjoining the good and forbidding the evil for fear of what people will say about them for doing so, but they will expose their honor to slander and bear it most patiently for the sake of following their own whims and desires. Similarly, they are not prepared to practice patience in devoting themselves to Allâh, but when it comes to devoting themselves to Shaytân and their own whims and desires, they will exercise remarkable patience. Such people will never be noble in the sight of Allâh, and on the Day of Resurrection they will not be raised with the people of nobility and decency.

Ways of strengthening patience

As patience is fard (obligatory), Allâh has provided us with ways and means of obtaining and strengthening the quality of patience, for He has never instructed us to do something without providing us with help and support to do it, and ways and means of achieving it. He has never created a disease without creating a cure for it, and He has guaranteed cure when medicine is used. Even so, patience is difficult, but it is not impossible to attain. Patience consists of two elements: knowledge and action, and from these two elements are derived the remedies for all spiritual and physical troubles. Knowledge and action, combined, are always essential.

Knowledge

The element of knowledge is necessary in order to realize the benefits of following the commands of Allâh and the sense of happiness and fulfillment that one may attain by following them; and to understand what it is in the forbidden things that causes harm, imperfection and evil. When a person realizes that, and adds strong willpower, the desire for spiritual achievement and the wish to live as a complete human being (as opposed to as animal-like existence), then it will become easy for him to attain the quality of patience. The bitterness of patience will become sweet and the pain of patience will become joy.

Action

As we has already seen, patience is a constant battle between the motives of reason and religion on the one had, and the motive of whims and desires on the other. If a person wants reason and religion to overcome whims and desires, then he has to strengthen the former and weaken the latter, just like promoting good health and reducing the risk of illness.

For example, a person who has a strong desire to commit adultery can take steps to combat it. He may have such a strong sexual urge that he cannot stop committing adultery; or he may not commit the act itself, but us unable to stop looking at women; or he may be able to stop looking at women but he cannot stop thinking of sex, to the extent that all his thoughts are devoted to this subject, and he never gives any thought to things which could benefit him in this life and in the hereafter. If he is really serious about finding a cure for this disease, then he has to follow these steps:

1. He can find out what types of food increase sexual desire, then he can reduce his intake of them, or avoid them altogether. If this does not work, then he can fast, as fasting reduces sexual desire, especially if the food eaten when he breaks his fast is moderate.

2. He should lower his gaze and avoid looking at women, as looking at women may provoke sexual desire. The Prophet (SalAllaahu alaihe wa sallam) warned us, “Looking (at women) is one of the arrows of the Shaytân.” Shaytân aims his arrows from reaching its target unless one lowers one’s gaze. But if a person keeps looking, he is exposing his heart to these arrows, any one of which may be fatal.

3. He should enjoy permissible sex (i.e. within marriage), because any desire that Allâh created in us has a permissible outlet. This is the best cure, as the Prophet (SalAllaahu alaihe wa sallam) has indicated.

4. He should think of the harm and damage that may befall him in this world as a consequence of his fulfilling his sexual desire in a prohibited way. Even if there were no Paradise or Hell, the harm that could be caused in this world by such an action should be enough to stop him from doing it. The damage caused by such actions is so great that it can barely be quantified, but sexual desire makes some people blind.

5. He should think of the ugliness of the person who is tempting him to commit adultery with her, especially if she is known to have other partners. He should feel too proud to drink from the same place as dogs and wolves!

Strengthening the motive of reason and religion

In the battle between reason/religion and whims/desires, we have the following “weapons” at our disposal: 1. We should remember the glory and greatness of Allâh, and feel that He is too great to be sinned against as He is all-seeing and all-hearing. Whoever thinks of the greatness of Allâh will never be at ease in committing wrong actions.

2. If we claim to love Allâh, then we should not disobey Him, because of that love. A person should be obedient to the One he claims to love. Those who refrain from committing wrong action out of their love for Allâh are of the highest status in His sight, as are those who worship Him out of love for Him. There is great difference between the one who obeys Allâh and abstains from wrong action out of love, and the one who does so out of fear of punishment.

3. We should think of the blessings and favors of Allâh, as a decent and noble person would never act against the one who has been treating him kindly. Only base and ignoble people do such a thing. If we think of the blessings and favors of Allâh, we will realize that we should not respond by doing against His commands and committing wrong action.

4. We should think of the wrath and punishment of Allâh, as He will be angry with the person who persists in committing wrong action. Nothing can stand in the way of the consequences of His anger, least of all this weak slave of His.

5. We should think of what the person who commits wrong action has to lose, in this world and the next. It should be sufficient to think of the loss of îmân (faith), of which the smallest amount is worth much more than everything in this world. How can anyone be willing to lose his îmân in return for some brief moment of pleasure the consequences of which might last forever? In a sahîh hadîth, the Prophet (SalAllaahu alaihe wa sallam) said: “No adulterer is a believer at the time of when he is committing adultery.” Commenting on this hadîth, one of the Sahâbah said: “His îmân will be dragged out of him until it goes over his head like a cloud. If he repents, then his îmân will return to him.”

6. We should relish the idea of defeating the Shaytân and being victorious over him, because of overcoming him, and our whims and desires, is a thing of joy and carries a great reward. It is like taking medicine and being rewarded with restoration to good health.

7. We should bear in mind the reward and compensation which Allâh has promised to those who control their whims and desires, and abstain from that which is harâm.

8. We should think of the special companionship of Allâh, as He has told us: “Allâh is with those who patiently persevere” (al-Baqarah 2:153) “For Allâh is with those who restrain themselves and those who do good” (an-Nahl 16:128) “For verily Allâh is with those who do right.” (al-‘Ankabût 29:69)

9. We should be ever mindful of death, which could come upon us at any time, suddenly and without warning.

10. We should stop thinking of falsehood and bad ideas. Even if bad thoughts cross our minds, we should not let them stay, otherwise they may become hopes and wishes which we may act upon, and harm ourselves and others in the process.

11.We should gradually strengthen our religious motive in fighting whims and desires. Once we have tasted the joy of defeating those whims and desires, then our determination and willpower will grow stronger.

12. We should direct our thoughts towards contemplation of the signs of Allâh which He has encouraged us to think about, whether they are in the Qur’ân or in the universe around us. If such thoughts are constantly in our hearts and minds, this will help us to shun the whisperings of the Shaytân. There is no greater loser than the one who, instead of thinking of Allâh, His Book, His Prophet and his Sahâbah, dwells on Shaytân and the ideas of Shaytân.

13. We should remember how short is our stay on this earth. No-one would want to feel that all he has achieved in this life is the worst kind of deeds, except a person who has no spiritual ambition, whose heart is dead and who is careless. Such a person will ultimately regret his deeds when he realizes that, far from benefiting him, they will lead to punishment. Even the person who has many good deeds to his credit will feel that sense of regret when he realizes that he could have done even more.

14.We should know that Allâh has created us to live an eternal life with no death, a life of pride and ease with no humiliation, a life of security with no fear, a life of richness with no poverty, a life of joy with no pain, a life of perfection with no flaws. Allâh is testing us in this world with a life that will end with death, a life of pride which is accompanied by humiliation and degradation, a life that is tainted by fear, where joy and ease are mixed with sorrow and pain. So many people are mistakenly seeking an easy life of power and pleasure in this world, but most of them never manage to achieve it, and those who do, enjoy it only for a brief time before it vanishes. The Prophets called people to an eternal life of plenty, and whoever answers their call will have the best life in this world, better than the life of kings and their followers, for zuhd in this life is true richness. This is something which the Shaytân greatly envies the believers.

Merely knowing the facts that we have outlined above is not enough. We have to strive and do our utmost to achieve our aim and attain perfection. The best way to do so is to put a stop to the habits that are controlling our lives, as these are the main obstacles which prevent us from succeeding. We should avoid places of fitnah and temptation, as the Prophet (SalAllaahu alaihe wa sallam) told us, “Whoever hears of the Dajjâl should keep away from him.” The best way to protect ourselves from wrong is to keep away from anything that could lead to it. One of the favorite tricks of the Shaytân, which deceives everyone except those who are clever enough to see it, is to show a person some goodness in a wrong thing, and call him to go towards what is good; when the person gets close to it, he falls into the trap.

Patience and Gratitude. By Ibn Qayyim al-Jawziyyah. An abridgement of his original work entitled, “Uddat as-Sâbireen wa Dhâkirat by TaHa Publications

The Praiseworthy Trial

The Praiseworthy Trial

By Shaykh ’Ali Hasan al-Halabi

Source: al-Asalah magazine Issue No. 8

Many Muslims mistakenly think that when trials, misfortunes, and calamities strike them, then it is a proof for their high level of îmân (faith), or due to their elevated status, or due to the correctness of their manhaj (methodology). And this is not necessarily the case - as will not be hidden. Rather, these trials and calamities may be a form of punishment due to an error, or as a result of idle speech - and we seek Allâh’s refuge.  However, what is required for the Muslim, in all his affairs, is to seek refuge in Allâh and to think good of Him - the Most Perfect - and to devote oneself in asking Him for forgiveness and for well-being, whilst at the same time accusing oneself and blaming ones own soul.

So the reason for trials and misfortunes may sometimes stem from deficiencies in outlook, deviations in manhaj or being distanced from that which is correct. And all of this - in their fruits - are counted as being from sins and acts of disobedience - whose evil consequences are not known, except by the Lord of the Worlds.

Results of Sin

Imâm Ibn al-Qayyim (d.756H) - rahimahullâh - said:
“So from that which one must know, is that sins and acts of disobedience cause harm.  And their harmful effects upon the heart is certainly like the harmful effects of poison upon the body - although the effects vary in levels of intensities.  And is there in this world or the Hereafter any evil or harm except that it is due to sins and acts of disobedience?

So what was it that took the two parents out of Paradise - the home of delight, bliss, splendor and joy - to the home of pain, sorrow and misfortune?

And what was it that removed Iblîs from the realms of the Heavens, causing him to be rejected and cursed; and transforming him inwardly and outwardly - so that his form became ugly and hideous - and his inward form is more hideous than his outward form; causing nearness to be changed to farness; mercy changed to being cursed; from being beautiful to being ugly; from being in Paradise to being in the Fire; from îmân to kufr (disbelief); from having the friendship and patronage of the praiseworthy guardian to being the greatest enemy and opponent; from glorifying Allâh and praising Him to doing acts of kufr, shirk, lies and deceptive speech; and from being adorned with îmân to being clothed with the garment of kufr, wickedness and disobedience, causing him to reach the deepest depths of despicability, and falling in the sight of Allâh - the Most High - to be upon him; making him an outcast - despised and humiliated - such that he became a leader for every sinner and criminal and becoming pleased with leadership for himself - all this happening after having reached the station of nobility and worship?!  So, O Allâh, we seek refuge in You from opposing Your commands and falling into that which You have forbidden.

And what was it that caused all the people of the earth to drown, to the point that the water even rose over the mountain tops?

And what was it that caused the violent winds to overcome the people of ‘Âd, such that it flung them down dead upon the face of the earth, as if they were lopped-off palm trunks, and it destroyed whatever of their dwellings and crops it came across - thus making them an example for the nations until the Day of Resurrection?

And what was it that caused the clamorous shout to be set loose upon Thamûd, such that their hearts were severed within their bodies and all of them died?

And what was it that caused the town of the homosexuals to be raised-up and turned upside down, such that they were all destroyed, and then stones from the sky pelted down upon them after that, so they suffered a combined punishment - the like of which was not given to any other nation? And for their brothers will be its like, and it is not far from the transgressors.

And what was it that caused the clouds of punishment to overcome the people of Shu’ayb, such that when these clouds were above their heads it rained scorching fire upon them?

And what was it that caused Fir’awn and his people to be drowned in the ocean; and caused their souls to be transported to Jahannum, so their bodies were drowned and their souls burned?

And what was it that caused the sinking down into the earth of Qârûn, and also of his dwelling, wealth and family?

And what was it that caused the destruction of those generations after Nûh, and how they were afflicted with various punishments that caused their annihilation?

And what was it that caused the destruction of the companion of Yâ Sîn, with the clamorous shout, which destroyed them?

And what was it that caused there to be sent against the Children of Isrâ’îl enemies of great strength and might, who plundered their homes, killed their men, enslaved their women, burnt their dwellings, seized their wealth and then returned again a second time - destroying what was rebuilt after the first onslaught?

And what was it that caused the various types of punishments to be set loose upon the Children of Isrâ’îl – killing them, enslaving them, destroying their land, sometimes causing them to be oppressed by kings, and at another time causing them to be transformed into apes and swines.  And finally the Lord took an oath that: “He would certainly keep on sending against them (the Children of Isrâ’îl), until the Day of Resurrection, those who will inflict them with a humiliating torment.” [2]” [3]

I say: Indeed the cause of all this is deviation from the Sharî’ah (the Prescribed Law) of Allâh, acting in opposition to the Dîn of Allâh, and deviating from the guidance of the Messenger of Allâh sallallâhu ‘alayhi wa sallam.  Indeed, it is authentically related from the Messenger of Allâh, sallallâhu ’alayhi wa sallam, that he said: “When acts of disobedience become manifest in my Ummah, Allah will cover them all with humiliation from Himself.”  Umm Salamah said: Will there be no righteous people amongst them on that day?  He said: “Yes, indeed!”  She said: I said: Then what will be done with them?  He said: “They will be afflicted with that which afflicts the people, then they will move on to forgiveness from Allâh and His good pleasure.” [4]

So the whole matter, from start to finish, is just as Allâh - the Majestic - said:

“And whatever of misfortunes and calamities befall you, it is because of what your hands have earned.” [5]

Therefore, the righteous servant, when struck by a misfortune and calamity, is faced either with [i] a praiseworthy trial - which will elevate him and his status in the sight of Allâh, or [ii] a blameworthy trial - a form of punishment for him and a just reward for his evil actions. 

Trials and Tribulations

The like of this was indicated by Imâm adh-Dhahabî (d.748H) in Siyar A’lâmun-Nubalâ (8/72-73) when speaking about the trial of Imâm Mâlik (d.197H), what he suffered in it and how he was severely lashed: “and his arm was wrenched until it became dislocated from its socket; and a great sin had been perpetrated against him. And it was said: By Allâh! Mâlik never ceased to be held in high esteem.”

Imâm adh-Dhahabî commented upon this, saying:

“I say: This is the result of a praiseworthy trial, and it elevates the status of the servant.  And whatever the case, then it is what our own hands have earned, and Allâh pardons a very great deal.  “Whosoever Allâh intends to do good to, He brings misfortune and calamity upon him.” [6]  The Prophet sallallâhu ’alayhi wa sallam also said: “Everything decreed for the Believer is good for him.” [7]

And Allâh – the Most High – said:

“And We shall test you until We know those of you who strive hard in the path of Allâh and those of you who patiently persevere.” [8]

And he revealed, with regards to the battle of Uhud:

“When a single disaster struck you, whereas you struck them with a disaster twice as great, do you then ask: From where did this come?  Say: It is from your own selves.” [9]

And Allâh says:

“And whatever misfortune befalls you, it is because of what your own hands have earned.  And Allâh pardons and forgives much.” [10]

So the Believer - when he is tried - patiently perseveres, takes admonition, seeks Allâh’s forgiveness and does not preoccupy himself with blaming the one who has ill-treated him, since Allâh is just in His judgement.  So he praises Allâh that his Dîn has remained secure, knowing that the punishment suffered in this world is lighter and better for him.” [11]

Therefore, the Believer should not be hasty in rejoicing and becoming elated, merely because they are being made to suffer a misfortune or trial.  Since this trial may be a punishment for some evil, or for some harm caused, and therefore it is not from the praiseworthy trial – about whom the Prophet sallallâhu ’alayhi wa sallam said: “The righteous may receive harsh treatment ... ” [12]

Indeed, the Believer hopes for the mercy of Allâh, corrects his actions and seeks to steer his soul towards right guidance.  And perhaps he will be one of those about whom the Prophet sallallâhu ’alayhi wa sallam said: “The people who receive the severest trials are the Prophets, then those most like them, then those most like them.” [13] 

And only Allâh guides to the path that is Straight.

---

References 

1. Taken from al-Asâlah magazine Issue No. 8 (Jumâdiul-Âkhar 1414H).
2. Sûrah A’râf 7:167
3. Ad-Dâ’wad-Dawâ’ (p.44) of Ibn al-Qayyim.
4. Related by Ahmad (6/304) with a Hasan isnâd.  See Majma’az Zawâ’id (7/268).
5. Sûrah Shûrâ 42:30
6. Related by al-Bukhârî (no.5645).
7. Related by Muslim (no.2999) from Suhayb radiallâhu ‘anhu.
8. Sûrah Muhammad 47:31
9. Sûrah Âl-‘Imrân 3:165
10. Sûrah Shûrâ 42:30
11. Siyar A’lâmun-Nubalâ (8/73).
12. Related by Ahmad (6/159), Ibn Hibbân (no.2919) and also al-Hâkim (4/319), with a Sahîh isnâd, from ‘Âishah radiallâhu ‘anhâ.
13. Related by at-Tirmidhî (no.2398), Ahmad (1/185) and Ibn Mâjah (no.4023), with a Hasan isnâd, from S’ad.

Refuting the People of the Book's Claim that they are Allaah's Children

Refuting the People of the Book's Claim that they are Allah's Children

Source: Tafseer Ibn Katheer

Allah then refutes the Christians' and Jews' false claims and lies,

(And the Jews and the Christians say, "We are the children of Allah and His loved ones.") They claim: "We are the followers of Allah's Prophets, who are His children, whom He takes care of. He also loves us.'' The People of the Book claim in their Book that Allah said to His servant Isra'il, "You are my firstborn.'' But they explained this statement in an improper manner and altered its meaning. Some of the People of the Book who later became Muslims refuted this false statement saying, "This statement only indicates honor and respect, as is common in their speech at that time.'' The Christians claim that `Isa said to them, "I will go back to my father and your father,'' meaning, my Lord and your Lord. It is a fact that the Christians did not claim that they too are Allah's sons as they claimed about `Isa. Rather this statement by `Isa only meant to indicate a closeness with Allah. This is why when they said that they are Allah's children and loved ones, Allah refuted their claim,

(Say, "Why then does He punish you for your sins") meaning, if you were truly as you claim, Allah's children and loved ones, then why did He prepare the Fire because of your disbelief, lies and false claims

(Nay, you are but human beings, of those He has created,) Allah states: you are just like the rest of the children of Adam, and Allah is the Lord of all His creation,

(He forgives whom He wills and punishes whom He wills.) Allah does what He wills, there is none who can escape His judgement, and He is swift in reckoning.

(And to Allah belongs the dominion of the heavens and the earth and all that is between them;) Therefore, everything is Allah's property and under His power and control,

(and to Him is the return.) In the end, the return will be to Allah and He will judge between His servants as He will, and He is the Most Just Who is never wrong in His judgment.

 

Foundations of True Faith: Love for Allaah

Foundations of True Faith : Love for Allah

Al-Ibaanah Magazine , Issue No.1
By Shaykh ’Abdur-Rahmân ibn Hasan Âlush-Shaykh [1] , (d.1285H) - rahimahullâh

Source: Fathul-Majîd Sharh Kitâbit-Tawhîd (pp.470-473).

___________

Love for Allâh

Shaykh ’Abdur-Rahmân ibn Hasan said: [1]

“Allâh – the Most High - says:

“Say: If you truly love Allâh, then follow me, and Allâh will love you.” [2]

This âyah is also known as Ayatul-Muhabbah (the âyah about love). Some of the Salaf have said, “The people claimed that they loved Allâh, so Allâh the Most High revealed the âyah about muhabbah (love), “Say: If you truly love Allâh, then follow me, and Allâh will love you.” [3] So this âyah indicates the proofs and evidences for muhabbah and its fruits and benefits. So from the proofs of muhabbah and its clear signs is: to follow the Messenger sallallâhu ’alayhi wa sallam; and from its fruits and its benefits is: that Allâh will love you. So whosoever does not seek to follow the Prophet sallallâhu ’alayhi wa sallam, then such a person will not attain the love of Allâh.

Characteristics of True Love

Allâh – the Most High – also says:

“O you who believe! If any of you turns back from his religion (then wait) Allâh will create a people who will love Him and He will love them, who will be soft and gentle with the Believers and harsh with the disbelievers, who will fight in the path of Allâh, and will not be afraid of the blame from the blamers.” [4]

Here, Allâh has mentioned four characteristics of those who love Him:

Firstly and Secondly: they are gentle and soft towards the Believers. It is said that this means: to be merciful, compassionate and kind. ’Atâ‘ (d.114H) – rahimahullâh – said, “A Believer’s gentleness for another Believer is like that of a child towards his father, or a slave towards his beloved master; and against the disbeliever, it is like that of a lion towards its prey: “Strong against the disbelievers, and merciful towards each other.” [5] ”

Thirdly, Jihâd in the Path of Allâh with the soul, the hand, the tongue, and with wealth and property. This is the characteristic by which the true muhabbah is ascertained.

Fourthly, they are not afraid of the blame and reproach of the blamers. This being the truest characteristic of muhabbah.

If the one claiming muhabbah, whilst loving his beloved, fears the blames and reproaches or others, then this is in reality, not considered to be true muhabbah. Allâh the Most High says:

“Those whom they call upon, themselves desire the wasîlah (means of approach) to their Lord to which of them should be nearest. They hope for His mercy and fear His punishment.” [6]

Here, three levels which are linked to muhabbah have been mentioned, [i] Love, which is desiring to seek nearness to Him; [ii] at-Tawassul (seeking the means of approach) to Him, through righteous and correct actions; [iii] Hope and fear, a proof of desiring the means of approach to Him through righteous and correct actions is that such actions are done hoping in His mercy and also fearing His punishment.

And it is known with necessity that seeking nearness (to Allâh) can only be achieved when there is a desire and love for this, and the desire and love for seeking nearness (to Him) stems from love of Him. Indeed, true love for Him necessitates desiring to draw near to Him. However, the Jahmiyyah and the Mu’attilah, none of this has any value. Since, in their (false) view, Allâh does not draw near to anyone, nor does anyone draw near to Him, nor does He love anyone. So they deny life for the hearts, bliss for the souls, coolness for the eyes and highlights the delights of this world and the Hereafter. And due to this denial, their hearts became hardened, and between them and Allâh there came barriers and obstacles from knowing Him and loving Him. They do not know Him, nor do they seek to love Him, nor do they mention Him, except by negating and denying His Names and Attributes. They criticize and condemn those who make mention of the perfect and majestic Names and the Attributes of Allâh, accusing them of that which is more befitting to be attributed to themselves! And sufficient is it for one possessing knowledge and possessing a heart with life, that they view the sayings of such people with harshness, contempt and hatred; knowing that such people have disassociated themselves from the love of Allâh the Most High and from knowing and understanding His Uniqueness and Oneness (with respect to His Names, Attributes and Actions).

A Comprehensive Definition

Ibn Taymiyyah (d.728H) - rahimahullâh - says:
“There cannot be clearer recognition of mahabbah than this, and this recognition in itself increases love for Allâh. And people have discussed (at lengths) about mahabbah - its causes, its signs, its fruits, its supports and its rulings. The most comprehensive of what has been said about this is what Abû Bakr al-Katânî relates from al-Junayd (d.297H):

Abû Bakr al-Katânî said:
A discussion about mahabbah took place in Makkah, during pilgrimage season. The Shaykhs who were present spoke about this topic, and al-Junayd being the youngest of them. They said to him: What do you say, O ’Irâqî? So al-Junayd lowered his head and tears were gushing from his eyes, then he said:

“A servant should overcome his soul,
And be continuous in the remembrance of his Lord,
Establishing the rights of his Lord,
Focusing upon Him with his heart,
The light of fear setting ablaze his heart,
Whilst drinking from the vessel of pure love,
And certain hidden realities being unveiled for him.
So when he talks, it is due to Allâh,
When he speaks, it is from Allâh,
When he moves, it is by the Command of Allâh,
And when he is serene, then it is from Allâh,
He belongs to Allâh, is for Allâh and is with Allâh.”

Upon hearing, the Shaykhs all started weeping, and they said: There is nothing left to add to that, may Allâh reward you O Crown of the Knowledgeable Ones.”

Developing Love for Allâh

Ibn al-Qayyim - rahimahullâh - says:

“The reasons which cause mahabbah of Allâh to develop, are ten:

Firstly: Reciting the Qur‘ân, reflecting and understanding its meaning and its intent.

Secondly: Drawing closer to Allâh - the Most High - through optional deeds, after fulfilling the obligatory duties.

Thirdly: Being continuous in the dhikr (remembrance) of Allâh, with the tongue, the heart and the limbs - under all circumstances. The more constant the dhikr, the more mahabbah develops and intensifies.

Fourthly: Giving precedence to what Allâh loves over personal loves, when being overcome by desires.

Fifthly: Contemplating and deliberating over the Names and Attributes of Allâh.

Sixthly: Recognising and remembering the favours and bounties of Allâh - both the manifest and hidden.

Seventhly: To be humble and submissive before Allâh - and this is the greatest matter.

Eightly: To be in seclusion reciting the Qur‘ân, during that time in which Allâh descends to the lowest heaven (which is the last third of every night), finishing this recitation with seeking Allâh’s forgiveness and repenting to Him.

Ninthly: To sit in the gatherings of true and sincere lovers of Allâh, reaping the fruits of their speech, and not to speak except if there is benefit in it and that you know that such talk will increase you in goodness and that it will benefits others as well.

Tenthly: To stay clear of all those causes which distances the heart from Allâh - the Mighty and Majestic.

So these are the ten reasons which cause the person to develop true love for Allâh and to reach the rank of al-muhabbah, by which he reaches his Beloved.” [7]

---

References 

1. In Fathul-Majîd Sharh Kitâbit-Tawhîd (pp.470-473).
2. Sûrah Âli-’Imrân 3:31
3. This is the saying of al-Hasan al-Basrî, as is reported by Ibn Kathîr in his Tafsîr (1/366).
4. Sûrah Mâ‘idah 5:54
5. Sûrah al-Fath 48:29
6. Sûrah Mâ‘idah 5:54
7. Madârijus-Sâlikîn (3/17-18).
 

Abû Hurayrah - radiallâhu ’anhu - relates that the Messenger of Allâh sallallâhu ’alayhi wa sallam said:

“Allâh - the Most High - has said: Whosoever shows enmity to a friend of Mine, I shall be at war with him. My servant does not draw near to Me with anything more beloved to Me than the obligatory duties. And My servant continues to draw near to Me with the optional actions, so that I shall love him. So when I love him I am his hearing with which he hears, his seeing with which he sees, his hand with which he strikes and his foot with which he walks. Were he to ask something of Me, I would surely give it to him; and were he to ask Me for shelter, I would surely grant him it.”

Related by al-Bukhârî (11/340-341)

The Conditions, Pillars and Requirements of the Prayer

By Imam Muhammad bin Abdil Wahhab [D. 1206 H]


http://abdurrahman.org/salah/reqofprayerwahab.pdf

Reciting the Quraan whilst not sitting down

Reciting the Quraan whilst not sitting down

Question: Is recitation of the Noble Quraan permissible for the one who is lying down or standing or walking?

Answer: This is permissible, because the asl (basis) is: permissibility. There is not to be found any evidence to prove the forbiddance of this. And in accordance with the generality of the statement of Allaah in the description of the People of Understanding: Those who remember Allaah standing, sitting and lying on their sides. Surah Aale ‘Imraan (3) aayah 191 And recitation of the Quraan is from remembrance. And with Allaah is the tawfeeq. And may peace and blessings be upon our Prophet Muhammad and his family and his Companions.

Permanent Committee for Research and Verdicts Shaykh `Abdul-`Azeez Bin Baz Shaykh `Abdullah bin Ghudayaan Shaykh `Abdur-Razzaaq al-`Afeefee

Question 2 from fatwa 7720 P144 volume 4 of the Fataawa of the Permanent Committee

Translated by Abu Abdir Rahmaan ibn Najam

Who is Ibnul Qayyim (Rahimahullaah)?

Biography of Ibn Qayyim al-Jawaziyyah

Taken from Jalal Abualrub’s English Translation of Ibn al-Qayyim’s, Zad-ul Ma`ad

He is Abu  Abdullah Shams ad-Din  Muhammad , Ibn  Abu Bakr, son of Ayyub, son of Sa`d, son of ‘Huraiz, son of Makki, az-Zur`ii  and then the resident of Damascus.
He was born in the lunar month of Safar the year 691 AH (after the Hijrah ). He died in Damascus on a Thursday on the thirteenth day of the lunar month of Rajab in the year 751 after the Hijrah (or AH). Judges, notables and large crowds attended his funeral.  He was sixty years old when he died.

 

Ibn Qayyim al-Jauziyyah is known by this name because his father, Abu Bakr, was the Qayyim or supervisor of the school known by the name, Al-Jauziyyah, in Damascus.  Abu Bakr’s children and grandchildren were known as the children of the Qayyim of al-Jauziyyah for generations after that. Al-Jauziyyah was built by Mu`hyi ad-Din Ibn al-‘Hafidh Ya`hya Ibn Al-Jauzi; its building finished in the year 652 AH . In the year 1327 AH, it was turned to a courthouse. Al-Jauziyyah was burned during the Syrian revolution against France, during France’s occupation of Syria in the early part of the twentieth century.

Ibn al-Qayyim was born in the village of Zur`, which, as we stated, is located in the area of `Horan, a fertile area close to Damascus. Later on, he moved to Damascus and learned from its scholars.  He was raised in a house of knowledge and virtue and began his education with his father, who died in 723 AH. Ibn al-Qayyim was a sea of all types of knowledge, especially knowledge of the religion and the Arabic Language. All those who wrote biographies of Ibn al-Qayyim testified to his vast knowledge in the Sunnah, Fiqh (minor aspects of the religion), Arabic Language, `Hadith, as well as, being a scholar of healing through divine medicine. Ibn al-Qayyim authored numerous beneficial books with his beautiful handwriting and also had a vast collection of books authored by the scholars of the Salaf  and latter generations. He had an exceptional standard of character. He was neither envious, nor harmed anyone, or felt rage or hatred against anyone.  He taught at the school known by, ‘as-Sadriyyah’, and led the prayer at al-Jauziyyah.

Ibn al-Qayyim, known for being an exalted worshiper of Allah, used to spend a good part of the night in Qiyam voluntary prayer. His prayer was lengthy and full of devotion and he used to perfect its Ruku’ and Sujud. His conduct was exemplary and he was known for having a pure heart. He repented often to Allah (سُبحانَهُ وتَعالى) and invoked Him for forgiveness, prompting one of his students, Imam Ibn Kathir, to state, “I do not know of anyone who is a more active worshiper than he is!”  When he performed Hajj, the people of Makkah were astonished at the tremendous devotion in which Ibn al-Qayyim performed acts of worship and rituals of `Hajj, such as Tawaf (circumambulating) the Ka`bah in Makkah.

Among Ibn al-Qayyim’s best qualities is that he dedicated his life from the time he met his Shaikh, Shaikh al-Islam Ibn Taimiyyah, until he died to defending the Sunnah against all innovations in the religion whether in the creed or practical aspects of the religion. He called to implementing the Sunnah and discarding Taqlid, which pertains to blindly imitating the statements and opinions of people without relying on evidence contained in the Quran and Sunnah. He also dedicated his efforts to invalidating and exposing the deviant practices and creeds of the misguided Sufi sects, which rely on innovation as their tool of destruction against Islam.

Ibn al-Qayyim met Ibn Taimiyyah in the year 712 AH and remained with him the rest of his life. He became Ibn Taimiyyah’s student, even though he was a scholar in his own right, and shared with him the responsibility of carrying and defending the Sunnah and its knowledge, until Ibn Taimiyyah died in 728 AH. Ibn al-Qayyim remained truthful to this Da`wah (call) and asserted in a poem that through the efforts of Ibn Taimiyyah, Allah (سُبحانَهُ وتَعالى) permitted him to go back to the way of as-Salaf As-Sali`h.

Ibn al-Qayyim was impressed by Ibn Taimiyyah’s style of writing and imitated it while defending the true religion against deviant sects. This is why Ibn al-Qayyim is called, ‘The Second Shaikh al-Islam’.

Whenever Ibn al-Qayyim defended the Sunnah against the people of Bid`ah , he would first read what those sects believed and then refute their creeds and statements relying on the Quran and authentic Sunnah.

When he researched a subject, Ibn al-Qayyim would refer to the text of the Quran and Sunnah and derive the various rulings of the religion using them as the resource of knowledge. He would often mention several evidences to support a certain ruling. He would also mention the opinions and statements from the scholars of previous generations and sometimes would support their statements by relying on various evidence he collected from the Quran and Sunnah. When refuting a statement, he would mention his evidence, as well as, the evidence of those who did not agree with him then would refute their opinions.

The resources of knowledge that Ibn al-Qayyim relied on are the Quran, the Sunnah and the Ijmaa` , if he did not know of anyone who disagreed with the Ijma` with regards to a certain ruling. Next, he would rely on the Fatwa or the religious opinion or decree of the Prophet’s companions, if there were no other companions who contradicted their Fatwa. He would then rely on the Fatwa of the successive generation that came after the generation of the companions, which is the generation of the At-Tabi`un. He would then rely on Qiyas .

Furthermore, Ibn al-Qayyim would not show an inclination towards or preference for any Madh-hab (school of thought), such as the ‘Hanafi, Maliki, Shafii or ‘Hanbali Madhhabs, which are attributed to Imams Abu ‘Hanifah An-Nu`man, Malik Ibn Anas, Ash-Shafii and Ahmad Ibn ‘Hanbal. Ibn al-Qayyim called for Ijtihad by those qualified to use this method and firmly defended the Aqeedah (Creed) and the way as-Salaf as-Sali`h understood, practiced and conveyed the religion. He used a highly eloquent and persuasive style of writing to convey his knowledge.

Many students who later became scholars of knowledge in their own right learned from Ibn al-Qayyim. His knowledge, teachings and books are still used today as a major resource of authentic knowledge by those who are dedicated students of religious knowledge.

Scholars Praise the Good Qualities and Tremendous Knowledge of Ibn al-Qayyim

Al-Qhadhi (Judge) Burhan ad-Din az-Zur`ii stated that during his time, there was not a more knowledgeable scholar than Ibn al-Qayyim. The known scholar Ibn Rajab al-‘Hanbali said that Ibn al-Qayyim learned the ‘Hanbali Madhhab and learned with Taqi ad-Din Ibn Taimiyyah, and became proficient in all aspects of Islamic knowledge. Also, the scholar of `Hadith and historian Imam adh-Dhahabi stated that Ibn al-Qayyim was proficient in `Hadith, Fiqh and the Arabic Language. Shaikh Jamal ad-Din Ibn Taghri Bardi stated that Ibn al-Qayyim was excellent at several aspects of knowledge, such as Tafsir (meaning contained in the Quran), Fiqh, Arabic Language and grammar, `Hadith, Usul al-Fiqh (foundations of Islamic Jurisprudence), and so forth.

Several other scholars, such as ash-Shaukani and as-Suyuti, praised the knowledge of Ibn al-Qayyim. One of Ibn al-Qayyim’s famous students, Imam Ibn Kathir who wrote the famous Tafsir (explanation) of the Quran said about him, “He heard narration of `Hadith and was proficient in the religion in various aspects of knowledge, especially Tafsir, `Hadith and the Quran and Sunnah. When Shaikh al-Islam Ibn Taimiyyah returned from his trip to Egypt in 712 AH, Ibn al-Qayyim learned from him until Ibn Taimiyyah died. Ibn al-Qayyim collected vast knowledge from Ibn Taimiyyah adding to the knowledge that he collected before. He became authoritative in various aspects of knowledge because of what he learned, which was substantial. Even though Ibn al-Qayyim became a famous scholar, teacher and author in his lifetime, he was uniquely active by day and night collecting more knowledge and invoking Allah (سُبحانَهُ وتَعالى) and supplicating to Him.”

Like all reformers before him, Ibn al-Qayyim suffered oppression. He conveyed the true Islamic knowledge fearing none, except Allah (سُبحانَهُ وتَعالى) and supported his Shaikh, Imam Ibn Taimiyyah, in his struggle against Bid`ah and deviant sects and creeds. When Ibn Taimiyyah was jailed by unjust rulers, Ibn al-Qayyim was jailed along with him.

In the last term in jail, Ibn al-Qayyim was kept away from Shaikh al-Islam Ibn Taimiyyah, who died soon after. Ibn al-Qayyim was released from jail after Ibn Taimiyyah died; most of the population of Damascus attended Ibn Taimiyyah’s funeral and grieved for their tremendous loss.

Surely, there is a difference between the funerals held for the scholars of Sunnah and those held for the scholars of Bid`ah and deviation. For instance, around two million people attended the funeral of Imam Ahmad Ibn `Hanbal when he died in Baghdad. At that time, Ahmad was supported by the Caliph and loved by people. Also, Baghdad was the largest city in the world. When Ibn Taimiyyah died, Damascus was not a very large town. Therefore, when sixty thousand men, women and children attend someone’s funeral –like Ibn Taimiyyah’s funeral- in Damascus during that time, this means that most of its population attended that funeral.

Imam Ahmad Ibn `Hanbal is held as having a higher degree of knowledge, scholarly status and level than Ibn Taimiyyah had. Imam Ahmad ibn `Hanbal was blessed and elevated in honor and grade by taking the tremendous stance he took in defense of the true Islamic Creed. This is why he is rightfully called, ‘Imamu Ahli as-Sunnah’.

Imam Ibn Taimiyyah followed in the footsteps of the Imams who came before him, such as Imam Ahmad Ibn `Hanbal.  They were brothers and Imams who defended the true Islamic Faith and raised high the flag of the Sunnah. Muslims love and respect these two Imams and their countless brethren Imams who came before and after them who explained, supported and defended Allah’s religion. How can Muslims reward them for their efforts and for preserving the religion of our Prophet, Muhammad, peace be on him, as fresh as the day it was revealed to him? All what we can say is repeat what Allah (سُبحانَهُ وتَعالى) said in the Quran,

 وَالَّذِينَ جَاءُوا مِنْ بَعْدِهِمْ يَقُولُونَ رَبَّنَا اغْفِرْ لَنَا وَلإِخْوَانِنَا الَّذِينَ سَبَقُونَا بِالإِيمَانِ وَلاَ تَجْعَلْ فِي قُلُوبِنَا غِلاَّ لِلَّذِينَ آمَنُوا رَبَّنَا إِنَّكَ رَءُوفٌ رَحِيمٌ 

{And those who came after them say: “Our Lord! Forgive us and our brethren who have preceded us in Faith, and put not in our hearts any hatred against those who have believed. Our Lord! You are indeed full of kindness, Most Merciful.”} [59:10]

Ibn Rajab al-‘Hanbali said, “Ibn al-Qayyim was jailed several times, sometimes held along with Ibn Taimiyyah. In their last term in jail, they were kept in separate rooms in a castle.”

Teachers of Ibn al-Qayyim

Ibn al-Qayyim learned knowledge with many teachers, among them his father, Abu Bakr Ibn Ayyub.  He also learned knowledge of `Hadith with Abu Bakr Abdul Da-im, Arabic Language with Abu Abdullah Ibn Abi al-Fat`h and Fiqh with Muhammad Safi ad-Din al-Hindi.

As we stated, Ibn al-Qayyim learned with Ibn Taimiyyah and benefited from his vast knowledge in the areas of Tafsir, `Hadith, Fiqh, Usul, `Ilm al-Fara-idh (inheritance) and Creed. He was his devoted student for approximately sixteen years.

Among Ibn al-Qayyim’s teachers were Ibn Maktum, ‘Ala ad-Din al-Kindi, Muhammad Ibn Abu al-Fat`h, Ayyub Ibn al-Kamal, Judge Badr ad-Din Ibn Jama`ah and Abu al-Fat’h al-Ba`albaki.  May Allah (سُبحانَهُ وتَعالى) grant them His Mercy.

Students of Ibn al-Qayyim

Ibn al-Qayyim’s students included an impressive list of Imams of knowledge, such as Ibn Kathir, Ibn Rajab al-‘Hanbali, Ibn Qudamah al-Maqdisi, al-Fairuzabadi, who wrote the famous Arabic dictionary known by, al-Qamus al-Mu`hit, and others. Ibn al-Qayyim’ s two children, Ibrahim and Musharraf ad-Din, whose name was Abdullah, also learned with him.

Books Ibn al-Qayyim Authored

Ibn al-Qayyim authored a large number of books, such as:
1. Ijtima` al-Juyush al-Islamiyyah `Ala Ghazw al-Mu'attilah wal-Jahmiyyah.
2. A`hkamu Ahli adh-Dhimmah.
3. I'lamu al-Muwaqqi`in `an Rabbi al-`Alamin.
4. Ighathatu al-Lahfan min Masa-id ash-Shaitan.
5. Al-Fawa-id.
6. Tahdheebu Sunani Abi Dawood.
7. Madariju as-Salikin.
8. Ad-Da-o wad-Dawa.
9. ‘Uddatu as-Sabirin wa-Dhakheeratu ash-Shakirin.
10. Hidayatu al-`Hayara fi Ajwibati an-Nasara.

Ibn al-Qayyim authored many other books about the various aspects of Islamic Knowledge, some still in the form of manuscripts. May Allah (سُبحانَهُ وتَعالى) reward him with His Mercy and Pleasure.

This biography of Imam Ibn al-Qayyim is somewhat based on the biography that Shaikh Abdul Hadi Wahbeh and Shaikh `Irfan Abdul Qadir `Hassunah collected from various resources of biography of famous imams, such as, Ad-Durar al-Kaminah [4:21-23]; Al-Bidayah wan-Nihayah [14:234-235]; Shadharat adh-Dhahab [6:168-170]; An-Nujumu az-Zahirah [10:249]; Al-Badr-u-t-Tali’ [2:142-146]; and so forth

No poverty after Paradise, and no Riches after the Fire.

It is reported that Jundub b. ‘Abdillâh Al-Bajalî – Allah be pleased with him – was once asked for advice and instruction. He said:

I advise you to fear Allâh and obey Him (taqwâ) and I advise you to adhere to the Quran, for it is a light in the dark night and a guidance during the day, so implement it no matter how much struggle and poverty you have to face. If a calamity befalls you, put your wealth forward to protect your religion, and if the calamity continues, put forward your wealth and your life to save your religion [but never risk your religion], for the ruined is he whose religion is ruined, and the looted is he whose religion is taken. And know that there is no poverty after Paradise, and no riches after the Fire.

Al-Dhahabî, Siyar A’lâm Al-Nubalâ` 3:174.

An-Nawawis Forty Hadeeth by Imaam an-Nawawi (rahimahullaah)

http://www.thenoblequran.com/sps/apps_nawawisfortyhadeeth.cfm

Knowledge is a Cure

Knowledge is a Cure

Author:Shaikh 'Alee Al-Halabee
Source:Al-Asaalah Magazine (Issue 1 of 1413H, pg. 50)
Translator:isma'eel alarcon

al-manhaj.com

Many people live their lives in a state of sickness. They roam around absent-mindedly and in neglect, looking for the cure to their sicknesses, but they do not find it. And they look at one of the ways towards attaining it so that they can embark on it, but they are not able to distinguish it! However, the cure is right in front of them. The remedy is before their very eyes - indeed it is knowledge.

Imaam Adh-Dhahabee (d. 748H) said: "Whoever's heart becomes sick with doubts and false notions, then this condition will not come to an end unless he asks the people of knowledge, so that he learns from the truth that which will repel his sickness. And thus it will not affect him seriously.

The greatest of these cures is: having the (constant) need for Allaah (Al-Iftiqaar) and imploring Him for help (Al-Istighaathah). So let him constantly repeat this (following) supplication and increase in saying it:

'O Allaah. Lord of Jibreel, Mikaa'eel and Israafeel. The One who revealed the Torah and the Injeel. Guide me concerning that which is in dispute from the truth, by Your permission. Verily, You guide whom You will to a Straight Path.' [2]

And let him constantly renew his repentance and asking of forgiveness. And let him ask Allaah to grant him certainty and well-being. For indeed - if Allaah wills - his days won't come to an end except that he will be relieved - if Allaah wills - from his sickness. And his Tawheed (doing actions only for Allaah) will be made pure for him. And he will be saved from entering into the science of rhetoric ('Ilm-ul-Kalaam)[3], of which - by Allaah, the Most Great - if it is learned in order to prevent a sickness, there will sprout out from it many more sicknesses, which may possibly even kill him! In fact, no one has a lot of doubts and misconceptions befall him, except he who preoccupies himself with the sciences of Rhetoric (Kalaam) and Logic (Hikmah)[4]!

So the cure for these sicknesses is to throw these destructive matters away and to avoid them completely. And to apply much recitation (of the Qur'aan), prayer, supplication and fear of Allaah to ones self.

So I am guaranteeing for him (by this) that his Tawheed will become pure and that His Lord will grant him well-being.

And if he does not make use of this cure. And the sickness is instead treated by another sickness. And he drowns himself with the remedies of opinions and intellectual choices, then perhaps he may be relieved and perhaps he may be destroyed! And perhaps he may even remain sick until he dies!"[5]

Abu Ad-Dardaa reported that the Messenger of Allaah (SalAllaahu alaihe wa sallam) said: "Indeed, the scholars are the inheritors of the prophets. And indeed, the prophets do not leave behind deenars nor dirhams as inheritance. Rather they only leave behind knowledge as inheritance. So whosoever takes hold of it (i.e. the knowledge), then he has taken hold of a large share (of the inheritance)." [6]

Imaam Ibn Hibbaan (d. 354H) said: "In this hadeeth there is a clear proof that the scholars who bear the merit we have mentioned (previously), are the ones who teach the knowledge of the Prophet (SalAllaahu alaihe wa sallam) apart from the many other types of knowledge.

Did you not see him (SalAllaahu alaihe wa sallam) say: 'The scholars are the inheritors of the prophets'? The scholars do not leave anything behind as inheritance, except knowledge. And the knowledge of our Prophet is his Sunnah. So anyone that deprives himself from acquiring knowledge of it, then he is not from the inheritors of the prophets." [7]

And from the beautiful phrases that have been stated, is:

"Knowledge is the inheritance of the Prophet, such has been reported In the texts, and the scholars, they are its inheritors The chosen one (SalAllaahu alaihe wa sallam) did not leave anything behind other than his hadeeth Among us, so that is his property and his assets."

Footnotes:

[1] He is the well known shaikh of our time and student of Imaam Al-Albaanee, may Allaah preserve him. This article of Shaikh 'Alee Ibn Hasan is translated from Al-Asaalah magazine (Rabee' Ath-Thaanee issue no. 1 of 1413H, pg. 50)

[2] Something similar to this has been reported by Muslim (no. 770) in marfoo' form. The wording in Arabic is as follows: "Allaahumma, rabba jibreel wa mikaa'eel wa israafeel. Munzil At-Tawraati wal-Injeel. Ihdinee limaakhtulifa feehi min al-haqq bi-idhnik. Innaka tahdee man tashaa ilaa siraatin mustaqeem."

[3] This is from the types of philosophy!

The Four Poisons of the Heart

The Four Poisons Of The Heart

http://www.islaam.net

Taken from the book “Purification of the Soul”, one of the great books on the matters of the heart. The book is a compilation of the works of Ibn Rajab al-Hanbalî, Ibn Al-Qayyim al-Jawzî and Abî Hamîd al-Ghazalî...

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You should know that all acts of disobedience are poison to the heart and cause its sickness and ruin. They result in its will running off course, against that of Allâh, and so its sickness festers and increases.

Ibn al- Mubârak said:

I have seen wrong actions killing hearts, And their degradation may lead to their becoming addicted to them. Turning away from wrong actions gives life to the hearts, And opposing your self is best for it.

Whoever is concerned with the health and life of his heart, must rid it of the effects of such poisons, and then protect it by avoiding new ones. If he takes any by mistake, then he should hasten to wipe out their effect by turning in repentance and seeking forgiveness from Allâh, as well as by doing good deeds that will wipe out his wrong actions.

By the four poisons we mean unnecessary talking, unrestrained glances, too much food, and keeping bad company. Of all the poisons, these are the most widespread and have the greatest effect on a heart's well-being.

Unnecessary Talking

It is reported in al-Musnad, on the authority of Anâs, that the Prophet sallAllâhu 'alayhi wa sallam said:

"The faith of a servant is not put right until his heart is put right, and his heart is not put right until his tongue is put right." [1]

This shows that the Prophet sallAllâhu 'alayhi wa sallam has made the purification of faith conditional on the purification of the heart, and the purification of the heart conditional on the purification of the tongue.

At-Tirmîdhi relates in a hadîth on the authority of Ibn ‘Umar:

"Do not talk excessively without remembering Allâh, because such excessive talk without the mention of Allâh causes the heart to harden, and the person furthest from Allâh is a person with a hard heart." [2]

Umar Ibn al-Khattâb, may Allâh be pleased with him, said:

"A person who talks too much is a person who often makes mistakes, and someone who often makes mistakes, often has wrong actions. The Fire has a priority over such a frequent sinner." [3]

In a hadîth related on the authority of Mu'âdh, the Prophet sallAllâhu 'alayhi wa sallam said,

"Shall I not tell you how to control all that?" I said, "Yes do, O Messenger of Allâh." So he held his tongue between his fingers, and then he said: "Restrain this." I said, "Oh Prophet of Allâh, are we accountable for what we say?" He saw said, "May your mother be bereft by your loss! Is there anything more than the harvest of the tongues that throws people on their faces (or he said 'on their noses') into the Fire?" [4]

What is meant here by 'the harvest of the tongues' is the punishment for saying forbidden things. A man, through his actions and words, sows the seeds of either good or evil. On the Day of Resurrection he harvests their fruits. Those who sow the seeds of good words and deeds harvest honor and blessings; those who sow the seeds of evil words and deeds reap only regret and remorse.

A hadîth related by Abû Huraira says,

"What mostly causes people to be sent to the Fire are the two openings: the mouth and the private parts." [5]

Abû Huraira also related that the Messenger of Allâh sallAllâhu 'alayhi wa sallam said,

"The servant speaks words, the consequences of which he does not realize, and for which he is sent down into the depths of the Fire further than the distance between the east and the west." [6]

The same hadîth was transmitted by at-Tirmîdhi with slight variations

"The servant says something that he thinks is harmless, and for which he will be plunged into the depths of the Fire as far as seventy autumns." [7]

Uqba ibn Amîr said

"I said: "O Messenger of Allâh, what is our best way of surviving?' He, may Allâh bless him and grant him peace, replied: "Guard your tongue, make your house suffice for sheltering your privacy, and weep for your wrong actions." [8]

It has been related on the authority of Sahl ibn Sa'd that the Prophet sallAllâhu 'alayhi wa sallam said,

"Whoever can guarantee what is between his jaws and what is between his legs, I guarantee him the Garden." [9]

It has also been related by Abû Huraira, may Allâh be pleased with him, that the Prophet, may Allâh bless him and grant him peace, said,

"Let whoever believes in Allâh and the Last Day either speak good or remain silent." [10]

Thus talking can either be good, in which case it is commendable, or bad, in which case it is harâm.

The Prophet sallAllâhu 'alayhi wa sallam said:

"Everything the children of Adam say goes against them, except for their enjoining good and forbidding evil, and remembering Allâh, Glorious and Might is He." This was reported by at-Tirmîdhi and Ibn Mâ'jah on the authority of Umm Habîba, may Allâh be pleased with her. [11]

Umar ibn al-Khattâb visited Abû Bakr, may Allâh be pleased with them, and found him pulling his tongue with his fingers. Umar said "Stop! may Allâh forgive you!" Abû Bakr replied; "This tongue has brought me to dangerous places." [12]

Abdullâh ibn Mas'îd said: "By Allâh, besides Whom no god exists, nothing deserves a long prison sentence more than my tongue." He also used to say: "O tongue, say good and you will profit;desist from saying evil things and you will be safe; otherwise you will find only regret."

Abû Huraira reported that Ibn al-Abbâs said: "A person will not feel greater fury or anger for any part of his body on the Day of Judgement more than what he will feel for his tongue, unless he only used it for saying or enjoining good."

Al-Hassan said: "Whoever does not hold his tongue cannot understand his deen."

The least harmful of a tongue's faults is talking about whatever does not concern it. The following hadîth of the Prophet saw is enough to indicate the harm of this fault: "One of the merits of a person's Islâm is his abandoning what does not concern him."^[13]

Abû Ubaida related that al-Hassan said: "One of the signs of Allâh's abandoning a servant is His making him preoccupied with what does not concern him."

Sahl said, "Whoever talks about what does not concern him is deprived of truthfulness."

As we have already mentioned above, this is the least harmful of the tongue's faults. There are far worse things, like backbiting, gossiping, obscene and misleading talk, two-faced and hypocritical talk, showing off, quarreling, bickering, singing, lying, mockery, derision and falsehood; and there are many more faults which can affect a servant's tongue, ruining his heart and causing him to lose both his happiness and pleasure in this life, and his success and profit in the next life. Allâh is the One to Whom we turn for assistance.

Unrestrained Glances

The unrestrained glance results in the one who looks becoming attracted to what he sees, and in the imprinting of an image of what he sees in his heart. This can result in several kinds of corruption in the heart of the servant. The following are a number of them:

It has been related that the Prophet sallAllâhu 'alayhi wa sallam once said words to the effect: "The glance is a poisoned arrow of shaytân. Whoever lowers his gaze for Allâh, He will bestow upon him a refreshing sweetness which he will find in his heart on the day that he meets Him."[14]

Shaytân enters with the glance, for he travels with it, faster than the wind blowing through an empty place. He makes what is seen appear more beautiful than it really is, and transforms it into an idol for the heart to worship. Then he promises it false rewards, lights the fire of desires within it, and fuels it with the wood of forbidden actions, which the servant would not have committed had it not been for this distorted image.

This distracts the heart and makes it forget its more important concerns. It stands between it and them; and so the heart loses its straight path and falls into the pit of desire and ignorance.

Allâh, Mighty and Glorious is He, says:

And do not obey anyone whose heart WE have made forgetful in remembering Us- who follows his own desires, and whose affair has exceeded all bounds. (18:28)

The unrestrained gaze causes all three afflictions.

It has been said that between the eye and the heart is an immediate connection; if the eyes are corrupted, then the heart follows. It becomes like a rubbish heap where all the dirt and filth and rottenness collect, and so there is no room for love for Allâh, relating all matters to Him, awareness of being in His presence, and feeling joy at His proximity-only the opposite of these things can inhabit such a heart.

Staring and gazing without restraint is disobedience to Allâh:

Tell the believing men to lower their gaze and guard their modesty; that is more purifying for them. Surely Allâh is aware of what they do. (24:30)

Only the one who obeys Allâh's commands is content in this world, and only the servant who obeys Allâh will survive in the next world.

Furthermore, letting the gaze roam free cloaks the heart with darkness, just as lowering the gaze for Allâh clothes it in light. After the above ayah,

Allâh, the Glorious and Mighty, says in the same sûrah of the the Qur'an:

Allâh is the light of the heavens and the earth: the likeness of His light is as if there were a niche, and in the niche is a lamp, and in the lamp is a glass, and the glass as it were a brilliant star, lit from a blessed tree, an olive, neither of the east nor of the west, whose oil is well nigh luminous, though fire scarce touched it. Light upon light. 'Allâh guides whomever He wants to His Light. Allâh strikes metaphors for man; and Allâh knows all things. (24:35)

When the heart is a light, countless good comes to it from all directions. If it is dark, then clouds of evil and afflictions come from all directions to cover it up.

Letting the gaze run loose also makes the heart blind to distinguishing between truth and falsehood, between the sunnah and innovation; while lowering it for Allâh, the Might and Exalted, gives it a penetrating, true and distinguishing insight.

A righteous man once said: "Whoever enriches his outward behavior by following the sunnah, and makes his inward soul wealthy through contemplation, and averts his gaze away from looking at what is forbidden, and avoids anything of a doubtful nature, and feeds solely on what is halâl-his inner sight will never falter."

Rewards for actions come in kind. Whoever lowers his gaze from what Allâh has forbidden, Allâh will give his inner sight Abundant light.

Too Much Food

The consumption of small amounts of food guarantees tenderness of the heart, strength of the intellect, humility of the self, weakness of desires, and gentleness of temperament. Immoderate eating brings about the opposite of these praiseworthy qualities.

Al-Miqdâm ibn Ma'd Yakrib said: "I heard the Messenger of Allâh sallAllâhu 'alayhi wa sallam say: "The son of Adam fills no vessel more displeasing to Allâh than his stomach. A few morsels should be enough for him to preserve his strength. If he must fill it, then he should allow a third for his food, a third for his drink and leave a third empty for easy breathing."[15]

Excessive eating induces many kinds of harm. It makes the body incline towards disobedience to Allâh and makes worship and obedience seem laborious- such evils are bad enough in themselves. A full stomach and excessive eating have caused many a wrong action and inhibited much worship. Whoever safeguards against the evils of overfilling his stomach has prevented great evil. It is easier for shaytân to control a person who has filled his stomach with food and drink, which is why it has often been said: "Restrict the pathways of shaytân by fasting."^[16]

It has been reported that when a group of young men from the Tribe of Israel were worshiping, and it was time for them to break their fast, a man stood up and said: "Do not eat too much, otherwise you will drink too much, and then you will end up sleeping too much, and then you will lose too much."

The Prophet saw and his companions, may Allâh be pleased with them, used to go hungry quite frequently. Although this was often due to a shortage of food, Allâh decreed the best and most favorable conditions for His Messenger, may Allâh bless him and grant him peace. This is why Ibn ‘Umar and his father before him-in spite of the Abundance of food available to them- modeled their eating habits on those of the Prophet sallAllâhu 'alayhi wa sallam.

It has been reported that ‘Aisha, may Allâh be pleased with her, said: "From the time of their arrival in Madina up until his death saw, the family of Muhammad sallAllâhu 'alayhi wa sallam never ate their fill of bread made from wheat three nights in a row."[17]

Ibrahîm ibn Adham said: "Any one who controls his stomach is in control of his deen, and anyone who controls his hunger is in control of good behavior. Disobedience towards Allâh is nearest to a person who is satiated with a full stomach, and furthest away from a person who is hungry."

Keeping Bad Company

Unnecessary companionship is a chronic disease that causes much harm. How often have the wrong kind of companionship and intermixing deprived people of Allâh's generosity, planting discord in their hearts which even the passage of time-even if it were long enough for mountains to be worn away-has been unable to dispel. In keeping such company one can find the roots of loss, both in this life and in the next life.

A servant should benefit from companionship. In order to do so he should divide people into four categories, and be careful not to get them mixed up, for once one of them is mixed with another, then evil can find its way through to him:

The FIRST category are those people whose company is like food: it is indispensable, night or day. Once a servant has taken his need from it, he leaves it be until he requires it again, and so on. These are the people with knowledge of Allâh-of His commands, of the scheming of His enemies, and of the diseases of the heart and their remedies- who wish well for Allâh, His Prophet saw and His servants. Associating with this type of person is an achievement in itself.

The SECOND category are those people whose company is like a medicine. They are only required when a disease sets in. When you are healthy, you have no need of them. However, mixing with them is sometimes necessary for your livelihood, businesses, consultation and the like. Once what you need from them has been fulfilled, mixing with them should be avoided.

The THIRD category are those people whose company is harmful. Mixing with this type of person is like a disease, in all its variety and degrees and strengths and weaknesses. Associating with one or some of them is like an incurable chronic disease. You will never profit either in this life or in the next life if you have them for company, and you will surely lose either one or both of your deen and your livelihood because of them. If their companionship has taken hold of you and is established, then it becomes a fatal, terrifying sickness.

Amongst such people are those who neither speak any good that might benefit you, nor listen closely to you so that they might benefit from you. They do not know their souls and consequently put their selves in their rightful place. If they speak, their words fall on their listeners' hearts like the lashes of a cane, while all the while they are full of admiration for and delight in their own words. They cause distress to those in their company, while believing that they are the sweet scent of the gathering. If they are silent, they are heavier than a massive millstone-too heavy to carry or even drag across the floor. [18]

All in all, mixing with anyone who is bad for the soul will not last, even if it is unavoidable. It can be one of the most distressing aspects of a servant's life that he is plagued by such person, with whom it may be necessary to associate. In such a relationship, a servant should cling to good behavior, only presenting him with his outward appearance, while disguising his inner soul, until Allâh offers him a way out of his affliction and the means of escape from this situation.

The FOURTH category are those people whose company is doom itself. It is like taking poison: its victim either finds an antidote or perishes. Many people belong to this category. They are the people of religious innovation and misguidance, those who abandon the sunnah of the Messenger of Allâh saw and advocate other beliefs. They call what is the sunnah a bid'a and vice-versa. A man with any intellect should not sit in their assemblies nor mix with them. The result of doing so will either be the death of his heart or, at the very best, its falling seriously ill.

What Gives the Heart Life and Sustenance

You should know that acts of obedience are essential to the well being of the servant's heart, just in the same way that food and drink are to that of the body. All wrong actions are the same as poisonous foods, and they inevitably harm the heart.

The servant feels the need to worship his Lord, Mighty and Glorious is He, for he is naturally in constant need of His help and assistance.

In order to maintain the well being of his body, the servant carefully follows a strict diet. He habitually and constantly eats good food at regular intervals, and is quick to free his stomach of harmful elements if he happens to eat bad food by mistake.

The well being of the servant's heart, however, is far more important than that of his body, for while the well being of his body enables him to lead a life that is free from illnesses in this world, that of the heart ensures him both a fortunate life in this world and eternal bliss in the next.

In the same way, while the death of the body cuts the servant off from this world, the death of the heart results in everlasting anguish. A righteous man once said, "How odd, that some people mourn for the one whose body has died, but never mourn for the one whose heart has died-and yet the death of the heart is far more serious!"

Thus acts of obedience are indispensable to the well being of the heart. It is worthwhile mentioning the following acts of obedience here, since they are very necessary and essential for the servant's heart: Dhikr of Allâh ta'âlâ, recitation of the Noble Qur'ân, seeking Allâh's forgiveness, making du'as, invoking Allâh's blessings and peace on the Prophet, may Allâh bless him and grant him peace, and praying at night.

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Footnotes

1. Dâ'îf hadîth, Al-Mundharî, 3/234; and al-Irâqî in al-Ihyâ, 8/1539.

2. Dâ'îf hadîth, at-Tirmdîhî, Kitâb az-Zuhud, 7/92, gharib; no one else has transmitted it other than Ibrahim ibn Abdullâh ibn Hatib, whom ath-Dhahabî mentions, 1/43, stating that this is one of the gharib hadîth attributed to him.

3. Dâ’îf hadîth, Ibn Hibbân and al-Baihaqi, and al-Irâqî in his edition of al-Ihyâ, 8/1541.

4. Sahih hadîth, at-Tirmîdhî, al-Hâkim, ath-Dhahabî.

5. Sahih hadîth, at-Tirmîdhî and Ahmad; also al-Hakîm and ath-Dhahabî.

6. Al-Bukhârî in Kitâb ar-Riqâq, and Muslim in Kitâb az-Zuhud.

7. At-Tirmdihî, Kitâb az-Zuhud; he said the hadîth is hasan gharîb.

8. At-Tirmdîhi in Kitâb az-Zuhud with a slightly different wording; he said the hadîth is hasan. This wording is reported by Abû Nâ'im in al-Hilyâ.

9. Al-Bukhârî , Kitâb ar-Riqâq, 11/308 and Kitâb al-Hudûd, 12/113.

10. Al-Bukhârî , Kitâb ar-Riqâq, 11/308; Muslim, Kitâb al-Imân, 2/18. The complete hadîth is: "Let whoever believes in Allâh and the Last Day either speak good or remain silent; and let whoever believes in Allâh and the Last Day be generous to his neighbor; and let whoever believes in Allâh and the Last Day be generous to his guest."

11. The hadîth is hasan and is reported by at-Tirmdîhî in Kitâb az-Zuhud and by Ibn Mâjah in Kitâb al-Fitan. At-Tirmîdhî classifies it as hasan gharib. We have no report of it other than from Muhammad ibn Yazid ibn Khanis.

12. Hasan according to Abû Yâ'la, Baihaqî and as-Suyutî. Musnad, 1/201; as-Sâ'ati.

13. Sahîh, at-Tirmdîhî, Kitâb az-Zuhud, 6/607; Ahmad, al-Musnad, 1/201; as-Sâ'atî, al-Fath ar-Rabbâni, 19/257; hadîth number 12 in an-Nawawi's Forty Hadîths.

14. Da’îf , at-Tabarânî, 8/63; al-Hâkîm, al-Mustadrak, 4/314; Ahmad, al-Musnad, 5/264.

15. Sahîh, Ahmad, al-Musnad, 4/132; as-Sa'ati, al-Fath ar-Rabbâni, 17/88; at-Tirmîdhi, Kitâb az-Zuhud, 7/51.

16. Dâ’îf ; it does not appear in most of the sources of the sunnah, but is mentioned in al-Ghazzâlî's al-Ihyâ, 8/1488.

17. Al-Bukhârî , Kitâb al-At'ima, 9/549; and Muslim, Kitâb az-Zuhud, 8/105.

18. Ash-Shâfî', may Allâh be pleased with him, is reported to have said, "Whenever a tedious person sits next to me, the side on which he is sitting feels lower down than the other side of me."