By Imam Muhammad bin Abdil Wahhab [D. 1206 H]
http://abdurrahman.org/salah/reqofprayerwahab.pdf
Monday, October 19, 2009
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 |
Sunday, October 18, 2009
Who is Ibnul Qayyim (Rahimahullaah)?
Biography of Ibn Qayyim al-Jawaziyyah
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
Friday, October 16, 2009
No Poverty after Paradise, and no Riches after the Fire
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.
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
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!
Thursday, October 15, 2009
The Four Poisons of the Heart
The Four Poisons Of The Heart
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...
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.
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."
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