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a well wisher  
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Rating: 0 of 0 votes Quote a well wisher Replybullet Posted: 19 August 2009 at 3:26pm

The Perfect Believer

Imam Ibn ul Jawzee

Translated from Sayd ul-Khatir, p. 364

Publ. by Dar Al Yaqeen

The believer is not one who performs the ordained religious duties superficially and avoids what is forbidden only, but he is one whose faith is absolute, with no objection whatsoever arising in his heart and no obsession dwelling in his soul. The more hardships he faces, the more his faith grows and the more his submission strengthens.

He could pray and not see a trace of an answer to his prayers, yet he does not change because he knows that he is owned by One who deals with him in whatever way He chooses. For if an objection was to arise in his heart, he then forsakes the role of the slave and takes on the role of a protester such as that of Iblees (the devil).

A strong faith unveils itself in strong hardships.

A believer sees in Yahya, son of Zakariyya, a fine example. He was killed by a tyrant who confronted him, yet He (subhanahu wa ta`ala), who made him a prophet, did not intervene nor defend him.

Similarly all the tyranny that befell the prophets and the believers was not held back from them. If one goes to think that Divinity cannot answer for them then one is an unbeliever. However if one believes that Divinity can answer for them but chooses not to, and that God (subhanahu wa ta`ala) can make the believers go hungry while infidels are full and inflict the believers with sickness and grant the infidels health, then one is only left with submission to the Owner even when tormented or scorched.

Jacob cried for eighty years when Joseph son of Jacob (peace be upon him) was gone, he never gave up; all he said when his other son was gone too is “May God bring all of them back to me”.

Moses (peace be upon him) prayed against Pharaoh, who killed children and crucified magicians and cut their hands, for 40 years before he was answered.

In such submission the intense of one’s strong faith is manifested not in mere rak`at (bowings in prayer).

So many of those who glorify Qadar were afflicted with tribulations and this did not increase them except in submission and pleasure (with their Lord), and there lies an explanation of the meaning of His words, "Allah is pleased with them" (Qur'an, 5:119 and elsewhere).

Al-Hasan Al-Basree said: people are the same in health but when hardship befalls they show distinction.

 
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Enumerating The Blessings Of Allah, And Giving The Necessary Thanks For Them

In the Name of Allâh, the Most Beneficent, the Most Merciful

by Imam Al-Bayhaqi
Source: The Seventy-Seven Branches of Faith

Allah Most High has said: Say: Praised be Allah! [27:59] and: If you would count the blessings of Allah you would not be able to reckon them, [14:34] and: Of the blessings of your Lord, speak out, [93:11] and: Remember Me, and I will remember you, give thanks to Me, and reject Me not, [2:152] together with other verses concerning Allah’s gifts to His slaves, and His reminding them thereof.

Bukhari relates that Abu Dharr, radhiallahu `anhu, said, "Whenever the Messenger of Allah, sallallahu `alaihi wa sallam, went to bed at night, he would say, ‘In Thy name do I doe and am I given life again,’ and when he awoke he would say, ‘Praised be Allah Who gave me life after He caused me to die. And unto Him shall be the resurrection.’"

Muslim relates the following hadith from Suhayb, radhiallahu `anhu, "The affairs of a believer are astonishing, and are all good; this is something which is true of him alone. For when something good comes to him he gives thanks, while when something bad comes he is steadfast, which is good for him also."

Abu’l-Hasan al-Kindi recited the following lines:

If you have been given blessings, then look after them
  for sins do away with blessings.

Al-Junayd said, "I once heard al-Sari saying, ‘Because to give thanks for blessings is itself a blessing, one can never cease to give thanks."

Imam al-Shafi`I writes at the beginning of his Treatise [Risalah, one of the formative texts of Islamic legal theory]: "Praised be Allah, Who, whenever He is thanked for one of His blessings, provides another blessing which in turn obliges one to thank Him again!"

According to Ibn Abi’l-Dunya, the following verses were composed by Mahmud al-Warraq:

If my thanking Allah for His blessings is a blessing,
  then I must thank Him in the same measure again.

How can one thank Him save by His grace
  as time goes on, and life goes by?

If a good thing comes, I rejoice heartily;
  if a bad one comes, I receive a reward.

In both cases He gives me a gift too large
  for the minds of men, and the land and sea.

In another version, the last three verses are replaced by the following:

My only excuse is that I am inadequate
  but my excuse is a confession that I have no excuse.

Courtesy Of: Islaam.com



Edited by a well wisher - 20 August 2009 at 1:42pm
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The Life of This World

In the Name of Allâh, the Most Beneficent, the Most Merciful

Abu 'Abdirrahmaan Muhammad al-Kanadi

Al hamdulillahi rabbil ‘aalameen wa salaatu wa salaamu ‘ala ashrifil anbiyaai wa al mursaleen nabeeyana Mohammad wa ‘ala aalihi wa sahbihee ajma’een.

Wa b’aad:

Truly, we were granted this life to be tested which of us would remain steadfast in the dhikr (remembrance) and shukr (gratitude) of Allah (Subhaanahu wa ta’aala). Living in a landmine where every step you take can lead to your possible destruction, and not destruction of the body but rather of the soul, we see people being annihilated every single day.

This world is one big attraction, making those who are in reality are meager and full of weakness look strong and mighty, making those who are ignorant seem intelligent, and portraying those who have been misguided and enslaved to their own desires as being the most guided of people.

Know, that no one lives in this dunya except that he will be eaten by it in its entirety or will leave bruised and scarred except for those whom Allah (Subhaanahu wa ta’aala) has mercy upon. Hassan al Basari (Rahimahullah) had some wise words concerning the dunya when he said: "So beware of this land (the dunya) that is falling down and is misleading and deceiving, being decorated by its deceit and having eluded (others) by its delusion, and having killed its people with its hopes. It looks forward with anticipation towards the one who proposes to it for marriage. Hence it becomes like the unveiled bride -all the eyes are looking towards it, and the souls are in love with it, and the hearts are captivated by it". Indeed he was true in his words, as we are all guilty of the crime of being deceived by the dunya with its beauty and glamour. Some of us were fortunate to get out, al hamdulillah, while others have wandered off into the everlasting dark tunnel that had no light at its beginning and has no light at its end, and the only thing that will allow him to leave is death itself. Refuge is sought with Allah (Subhaanahu wa ta’aala) from such an evil ending.

And know for a fact that no matter how much good you may see in this dunya, in reality it is just a wolf dressed in sheep’s clothing. Had there been any good in it, then Allah (Subhaanahu wa ta’aala) would have made it a place of reward, and place of dissension of His mercy. But rather Allah (Subhaanahu wa ta’aala) only sent one of His mercies upon the earth through which we are kind to one another, and rather has made it a place of trial and tribulation and a true prison for the believer. Likewise, had there been good in it we would have seen the Prophet (Salla Allahu ‘alayhee wa Sallam) being attached to it and living in its luxuries but rather he sacrificed it all with full certainty in that which will come after is better and everlasting. Thus, he (Salla Allahu ‘alayhee wa Sallam) said: “The dunya is cursed. Cursed is all that is in it except for the remembrance of Allah, and that which resembles it, a scholar, and a student (of knowledge).”  So do we need anymore proof that this dunya is an end less pit for the one who is not careful and falls into it?

One of the most beautiful words ever uttered were at the end of a seerah lecture where the speaker said referring to the Prophet (Salla Allahu ‘alayhee wa Sallam) "He had the world at his feet, yet not a dinar to his name.” Indeed that’s what true zuhd (asceticism) and taqwaa (piety) is, having the dunya bestowed upon you from every angle imaginable and sacrificing it for the noble face of your creator and sustainer, truly noble attribute that most have lost, except those who have been encompassed by the mercy of Allah (Subhaanahu wa ta’aala). So let us abandon this dunya and its temporary beauty for the joys, which will last for eternity. Let us be the children of the aakhirah and not of the Dunya as 'Ali (Radiya Allahu ‘anhu) said: “Verily the dunya is coming to an end, and the aakhirah is coming to a beginning and they both have children. So be children of the aakhirah and don’t be children of the dunya. For verily today there is action with no account and tomorrow there’s account with no action”.  So let us wear the garments of Imaan (belief) and Taqwaa (piety) as they are the only true garments the cover the 'awrah, and are the only protection from the tribulations of the dunya. Like Allah (Subhaanahu wa ta’aala) said “And take provision, verily the best of provisions is at-Taqwaa" and as He (Subhaanahu wa ta’aala) says, " Verily for the Muttaqeen (people of Taqwaa) is success (paradise)"  and as He (Subhaanahu wa ta’aala) says, “Indeed successful are the believers” and as he (Subhaanahu wa ta’aala) says, "Verily those who believe and do righteous deeds will have the gardens of al-Firdous (the loftiest form of paradise)” .  May Allah (Subhaanahu wa ta’aala) make us of these people. Aameen.

Lastly, before I end off I leave you with the words of the Prophet (Salla Allahu ‘alayhee wa Sallam) "Every man starts his day being a vendor of his soul, either freeing it or bringing about its ruin". He who enslaves his soul to Allah has indeed liberated it and he who enslaves his soul to his whims and desires then let him prepare for a marriage to captivity till death do you part. Proving this point is the statement of the 'Allaamah of raqaaiq Ibn ul-Qayyim (Rahimahullah), "Verily the life of man is in the life of his heart and his soul. And there is no life in the heart except by knowing its creator, having love for him, worshipping him solely, turning to him in times of need, and seeking tranquility with His remembrance. And he who loses this life has lost all good. Even if he attempts to substitute (this loss) with all that is in the world. For verily not even all of the world together would be able to replace this life. And verily for everything that a slave loses there is a substitute, but the one who loses Allah will never find anything to replace Him" 

So take these two sayings, read them, understand them, and implement them to the best of your ability, and know, without a doubt, that Allah (Subhaanahu wa ta’aala) is the one who grants success.

  • The statement of Fudayl bin `Iyyad (Rahimahullah), "Man's fear of Allah is equal to his knowledge of Him and his renunciation of worldly pleasures is equal to his desire in the Hereafter."

  • Secondly, the advice of Sufyan ath-Thawree (Rahimahullah), "Work for the sake of this life within the extent of your stay in it, and for the Hereafter within the extent of your stay therein."

And Allah (Subhaanahu wa ta’aala) knows best.

May Allah (Subhaanahu wa ta’aala) make us of those people who benefit from admonition and of those who when they are given are thankful, when tested are patient, and when sin are repentful (as these are the keys to success in this dunya and the aakhirah). Aameen.



Edited by a well wisher - 21 August 2009 at 1:11pm
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“Once, a person was verbally abusing Abu Bakr (may Allah be pleased with him) while the Prophet (peace be upon him) was curiously watching with a smile. After taking much abuse quietly, Abu Bakr responded to a few of his comments. At this, the Prophet exhibited his disapproval, got up and left.

Abu Bakr caught up with the Prophet and wondered, ‘O Messenger of Allah, he was abusing me and you remained sitting. When I responded to him, you disapproved and got up.’

The Messenger of Allah responded, ‘There was an angel with you responding to him. When you responded to him, Shaytan took his place.’

He then said:‘O Abu Bakr, there are three solid truths: If a person is wronged and he forbears it (without seeking revenge) just for the sake of Allah almighty, Allah will honor him and give him the upper hand with His help; if a person opens a door of giving gifts for cementing relationships with relatives, Allah will give him abundance; and, if a person opens a door of seeking charity for himself to increase his wealth, Allah will further reduce his wealth.’”

(Musnad Ahmad)

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Keep Away From Mutual Enmity

When a quarrel intensifies, when its roots go deeper, its thorns become branches and branches increase in number, then the freshness of the fruits of faith is adversely affected. Softness, sympathy, satisfaction and peace, which are encouraged by the Islamic teachings, receive a setback. Performance of worship loses its righteousness, while the self get no benefit from it.

Many a time mutual quarrels perturb the persons who claim to be wise. When this happens, they take recourse to lowly and superficial things, and sometimes indulge in dangerous acts which only increase difficulties and bring troubles. When a man is displeased, his eyes become prejudiced and ignore the camel and object to gnat. Such eyes do not appreciate the beauty of the peacock, for they only see its ugly feet and claws. If a slight defect is present, it turns the molehill into a mountain. And sometimes the internal rancour and jealousy affect them so badly that no hesitation is felt in inventing imaginary stories. Islam disapproves of all these manifestations of ill feeling and advises to abstain from them. It declares their avoidance as the most virtuous form of worship.

The Prophet said: "Listen, may I not tell you something more important than salat, fasting and charity?" The people requested him to do so. He said: "To keep the mutual relationship on the right footing, because the defect in the mutual relationship is a thing which shaves a thing clean. I do not mean that it shaves the hair, but that it shaves (removes) the religion." (at-Tirmidhi)

Many a time Satan is not able to persuade wise men to worship idols, but since he is very keen on misguiding and ruining men, he manages to succeed in driving them away from God, so much so that these wise men become more indifferent in respecting the rights of God than the idolaters themselves. The best method adopted by the devil for this purpose is to sow the seeds of enmity in the hearts of the people. When this enmity develops into a fire and open hostilities result, he enjoys the scene. This fire burns man's present and future into ashes and totally destroys their relationship and virtues.

The Messenger of Allah said: "The Satan has been disappointed that he would not be worshipped in the Arabian Peninsula, but he has not been disappointed from kindling the fire of fighting among the people." (Muslim)

It means that when wickedness takes roots in the hearts, when people start hating love and brotherhood, and when these are destroyed, people then revert to cruelty and enmity, and break all those relations and links which Allah has commanded to be kept; thus spreading corruption on this earth.


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The Worry Is One

Shaykh `Aa'id Abdullah al-Qarnee

Al-Hakim reports in al-Mustadrak, "God will suffice he, who makes his worry in life one; and he, who is branched by worries, God will not care in whichever valley of life he perishes".

The meaning of this is that one should concentrate one's worries from beginning to end on obeying Allah subhanahu wa ta`ala and preparing oneself for his meeting, for this is the greatest of all worries, and the greatest of all matters. For this very reason messengers were sent, and books were revealed, and the trade of Paradise and Hell was set, and the Sirat (the bridge over Hellfire) was laid down, and for which the Scale was put forth.

He who Allah made to see and awakened his heart, gathers his concerns and directs his thought towards the meeting with his creator and master. For this matter is enough to engage one and exhaust all the rest.

Furthermore, the more life enters the heart the more the worry and the preparation. You will not find a man knowledgeable in his religion, sound in his mind but had gathered his soul in this very worry. He would not work, stand nor sit down but in awe of God, unique in his highness and the greatest of all duties ordained. His senses would be directed to serving his master and his tongue would only speak of his praise, and his heart would beat with gratitude, and his eyes would show his deep love with truthful tears.

As for he who channels his worries in all matters of life, don't ask about his well-being, for he is anxious, disturbed, perplexed, sorrowful and lost without any sort of benefit. He is forever in continuous sadness because whoever falls in love with life is killed and who lusts for it will fall sick and who serves it will end up disappointed. We ask Allah subhanahu wa ta`ala to channel all our worries in pleasing him, and dedicate our lives for his obedience, and his worship.

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Be like the bee by Ibn Qayyim al-Jawziyyah (RA)


As people are content with the world, so you should be content with Allaah. As they are delighted by the world, so you should be delighted with Allaah. As they are intimate with their loved ones, so you should seek intimacy with Allaah. As they desire to know their kings and their leaders, and to draw near to them in order for honor and status to be conferred on them, so you should come to know Allaah and seek His love, this will lead to the utmost honor and distinction.

Said one of the zuhhåd: "I can never imagine that someone could hear about Paradise and Hellfire and can still waste an hour without performing any act of obedience to Allaah; neither remembrance, prayer, reciting Quraan nor an act of charity or kindness.”

Someone said to him: "I weep profusely."

He replied: “That you laugh while confessing your sin is better than weeping yet being puffed-up with pride because of your deeds. For the deeds of a conceited person will never rise above his head.”

The person then requested: "Please counsel me."

So he replied: “Leave the world to those who hanker after it, as they leave the Afterlife to its seekers. And be in this world as the bee: it eats only good, produces only good, and when it rests upon anything it neither ruins it nor deflowers it.”

Al Fawaa-id, Ibn al Qayyim al Jawziyyah (rahimahullaah), Pg.187
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Knowledge and Hydrocephalus

"...Allah's way of building the human soul is to develop it gradually, just like a building. You build a building floor by floor, placing one brick over the other, etc. until the human soul is fully built.

The human soul cannot be built overnight, it cannot be built overnight. It needs a long time to be built...build it gradually, just like the body grows gradually. When a person is born, he is half a meter tall, for example. One day, he will be seven years old, and one day he will be seventy-five years old. He will grow from being a meter tall to being a meter and a quarter tall, etc. When he gets to be twenty years old, he will be between 170 to 175 centimeters tall.

The human soul is exactly like this when it comes to gradually growing in the religion. This is why the Lord of Honor would reveal the Qur'an one, two, or three verses at a time and would require them to act upon those verses. The Companions of the Messenger of Allah would take one, two, or three verses - never more than ten at a time - and then go act on them. They would then come back, learn some more, and go act on what they learned. As Ibn Mas'ud said: "We learned knowledge and action with the Qur'an."

Therefore, it is very dangerous for you to have a lot of knowledge while having only a modest level of action. The one who hears you thinks to himself 'Ma Sha' Allah!' He hears you talking about this verse from the Qur'an, this hadith, the hadith being authentic, the hadith being weak, 'Aqidah, Islamic history, the Khulafa', 'Umar said this, Abu Bakr said that - may Allah be Pleased with them all. However, you are ten centimeters when it comes to action, and when it comes to knowledge, you are over three meters. There is no balance! This is a disease. Having a lot of knowledge without action is a disease just like having a lot of action without knowledge.

There is a disease in the medical field known as
hydrocephalus. It is when someone's head becomes so enlarged that his body is unable to carry it. I saw someone with his head like this, his body was thin, and his knees were unable to support his head. It could not! This is what many people look like: they learn a lot of knowledge - they memorize, they do not learn - they memorize. However, his head is poised like this while his body and limbs cannot support it. The size of a person's head must be consistent with the size of his body. Otherwise, he will be considered diseased if any part of his body grows larger while the rest of his body doesn't grow. If the medicine he takes all goes to one part of his body - for example, it all goes to his nose - his nose will become bigger than the rest of his head, and he will be deformed!

So, the Religion of Allah is a gradual divine method of developing the human soul just like this. Just like a medicine dropper administers the medicine gradually, they would take two verses or two ahadith, and they would go act upon them just like this..."

['at-Tarbiyah al-Jihadiyyah wal-Bina''; 3/182-183]



Edited by a well wisher - 08 March 2010 at 7:14am
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The Fear of Fame: A Lost Characteristic



The scholars and the righteous of this Ummah always feared fame and becoming well-known amongst the people. They would dislike for their name to be mentioned much and you can see one of them fleeing from the people as if they were a fitnah (trial), whilst at other times you can see one get up and leave the circle of knowledge which he was conducting because the numbers became too many.

Below here are some amazing statements from our predecessors that allude to just how much they held onto sincerity and how much they fled from fame and from being spoken about.


_

Ibn Mas’ood (radhiallahu `anhu): ‘(O people!) Be the springs of knowledge and the lamps of guidance! Stick to your homes and be like a light in the night, revivers of hearts, wearing worn-out clothes, you will then be known by the people of the heavens and be hidden among the people of the earth.

A man said to Bishr: ‘Advice me.’ So he said, ‘Let your mention be unknown…’ And Hushib would be found crying saying, ‘My name has reached the Masjid!’

Both Ibrahim al-Nakha’i and al-Hasan used to say, ‘It is enough of an evil that a man should be pointed at in matters of Deen or Dunya (i.e. out of fame), except him whom Allah has protected. Righteousness lies here’ and he’d point to his chest three times.

Ibrahim ibn Adham: ‘A slave who loves fame has not been truthful to Allah.’

‘Aasim: ‘If more than four people came and sat around Abul-‘Aaliyah, he would get up and leave.’

Dawud al-Ta’i used to say: ‘Flee from people just like you would flee from a lion.’

Imam Ahmad: ‘Glad tidings be to the one whose mention has been hidden by Allah!’ And he would say, ‘I wish for something that will never be… I wish to be in a place devoid of other people.’

Dhul-Nun: ‘Being pleased with being around people is from the signs of bankruptcy’

Fudhayl ibn ‘Iyyadh: ‘If you can get by without being known, then do so. What does it bother you that people will not praise you, and what does it bother you that you may be blameworthy in the sight of people if in the Sight of Allah you are praiseworthy?’

Muhammad ibn al-‘Alaa ibn Musayyib from Basra wrote to Muhammad Yusuf al-Asbahani saying, ‘O my brother, whoever loves Allah loves that he remain unknown (to the people).’

Bishr ibn al-Harith: ‘I do not know a single man who loves fame except that he loses his religion and becomes disgraced. No-one who has fear of Allah, loves to be known amongst the people.’

He (rahimahullah) also said: ‘A man who loves that everyone should know him, will never find the sweetness of the Hereafter.’

Yazid ibn Abi Habib: ‘Indeed from the fitnah of a scholar is that speech should become more pleasing to him than silence and listening.’

Abu Huraira (radhiallahu `anhu) used to say: ‘Were it not for an ayah in the Book of Allah, I would not have narrated to you people (ayah below):

إِنَّ الَّذِينَ يَكْتُمُونَ مَا أَنزَلْنَا مِنَ الْبَيِّنَاتِ وَالْهُدَى مِن بَعْدِ مَا بَيَّنَّاهُ لِلنَّاسِ فِي الْكِتَابِ أُولَـئِكَ يَلعَنُهُمُ اللّهُ وَيَلْعَنُهُمُ اللَّاعِنُونَ

‘Verily, those who conceal the clear proofs, evidences and the guidance, which We have sent down, after We have made it clear for the people in the Book, they are the ones cursed by Allah and cursed by the cursers.’ [al-Baqarah: 158]

Al-Sha’bi: ‘We tried incredibly hard to get Ibrahim al-Taymi to sit down in the masjid and narrate to the people but he refused.’

Ibn Abi Layla: ‘I met a hundred and twenty Companions of the Prophet (sallallaahu `alayhi wa sallam), and none of them would narrate except that he loved his brother to suffice him of that. And none of them gave fatawa except that he wished his brother would suffice him of that.’

‘Abdullah ibn Abbas: ‘Indeed Allah has slaves who have been silenced by the fear of Allah although they are eloquent in speech.’


He (rahimahullah) wouldn’t allow more than three people to sit in his gathering. One day, more than three came and he saw his gathering had increased so he stood up in fear and said, ‘By Allah, we have been taken and we do not even feel it! By Allah, if the leader of the faithful, ‘Umar (radhiallahu `anhu) were to see someone like me sitting in this gathering he would make me stand up and say ‘The like of you is not worthy of this!’


When Bishr al-Hafi abandoned narrating hadeeth in a gathering, the people said to him: ‘What are you going to say to your Lord when He asks you ‘Why did you abandon narrating to the people the statements of My Prophet Muhammad (sallallaahu `alayhi wa sallam)?!’ He (rahimahullah) said, ‘I will say, O my Lord. You have commanded me to do it with sincerity but I did not find that in me.’

It was said to Sufyan Ibn ‘Uyaynah once, ‘Won’t you sit and narrate to us?’ He (rahimahullah) said: ‘By Allah, I don’t see you worthy of being narrated to nor do I see myself worthy of being listened to.’

Ibrahim Ibn Adham;-

Ibrahim ibn Adham: ‘I never found delight in living except in al-Sham (greater Syria). I would flee with my religion from heights to heights and from mountain to mountain. Whoever saw me said ‘He’s delusional’ and whoever saw me said ‘He’s a porter.’

He (rahimahullah) would also say: ‘The scholars! When they taught they would act (righteous deeds) and when they acted, they would become busy in that, and when they became busy they would be missed by the people and when they were missed, they would be sought out by the people, and when they were sought, they would flee.’

One day he passed by the gathering of al-Awza’i (rahimahullah) and saw that a large number of people had gathered. So he said, ‘If all this crowding was around Abu Huraira, he would have departed from it.’ This reached al-Awza’i who got up and abandoned the gathering from that day on.

Ibrahim ibn Adham was an amazing personality masha’Allah; he tried hard to keep away from the people in fear of them mentioning him too much. But his fame shot up and his name became so widespread to the point that it was said one time ‘He is in the garden’ (where he worked tending to crops), so the people entered it, encircling it, saying ‘Where is Ibrahim ibn Adham?’ So he began to encircle along with them saying, ‘Where is Ibrahim ibn Adham?!’ [Point being here that his name, character and reputation was known but he himself was hardly seen so they didn’t recognise him!]

He (rahimahullah) said: ‘My eye never found solace and delight in a day of this world except once. I spent the night in a mosque in one of the villages in al-Sham whilst I had a stomach sickness. The mu’adhin then grabbed me by my leg and dragged me out of the mosque!’ – He found solace in this because the man did not recognise him and he did not leave the mosque as he was ill and illness had made him remain in the mosque.

____________________

Quotes taken from the book: Ta’tir al-Anfas min Hadith al-Ikhlas by Dr. Sayyid al-’Affani (original sources include Tahdhib al-Hilyah, Siyar A’lam al-Nubalaa, Tanbih al-Mughtarin and Sifat al-Safwah to name but a few)
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Our So Called Quests Of Knowledge....

It is told of lbrahim b. Adham that he saw a stone on which was written, "Turn me over and read!" He obeyed, and found this inscription: "Thou dost not practise what thou knowest; why, then dost thou seek what thou knowest not?"


Edited by a well wisher - 29 August 2009 at 3:05pm
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Rating: 0 of 0 votes Quote a well wisher Replybullet Posted: 30 August 2009 at 1:45pm
 
 
 
 
 
If Only This Was In Style.....
 
 
'Urwah bin Az-Zubayr – may Allah have mercy on him – said:

"'Aa'ishah - may Allah be pleased with her - gave seventy thousand (dirhams) in charity, while her own skirt used to be patched."

- 'Abdullaah bin al-Mubaarak in Az-Zuhd wa Ar-Raqaa'iq 1/588, #705


Edited by a well wisher - 30 August 2009 at 1:45pm
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Ali radhiyAllaahu anhu said:"I went out one cold morning from my house and i was hungry,craving and the cold had much weakened me, so i took a cut skin which we had with us and wrapped it round me like a jacket and then drew it upto my neck and secured it to my chest in order to warm myself. By Allaah,there was nothing to eat in my house and if there had been anything in the house of the Prophet salAllaahu alaihi wa aalihi wa sallam, he would have sent me some.
I went out to one of the outlying parts of Medina and i saw a man in his garden through a hole in his wall. He said:"O Arab, what about a date for every bucket?" I replied,'yes', so he opened the wall for me to come in and i did so. Then i drew up the bucket and he would give me a date until I had filled my palm. i then said:"I've had enough from you," and then i ate them and drank some water.
Then i came to the Rasoolullahi salAllaahu alaihi wa aalihi wa sallam and sat down beside him in the mosque. He was amongst a group of companions and Mus'ab Ibn Umayr radhiyAllaahu anhu also came upto this, wearing a patched cloak. When Rasoolullahi salAllaahu alaihi wa aalihi wa sallam caught sight of Mus'ab, he mentioned what a blessing was to be found in it and when he saw his condition, his eyes filled with tears and he wept saying,

"How would you like to be able to go out in the morning wearing one garment and go out in the evening in another and for your houses to be just as protected as the Ka'bah?"

We replied:"That day we would be in a good state.Our provision would be sufficient and we would be able to devote ourselves entirely to worship.

He said:"Today your state is better than that day."

[Al-Kanz Vol.3.,pg.321]


Edited by a well wisher - 31 August 2009 at 2:56pm
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Individual Responsibility

Sheikh Salman Al Oadah
 
The individual is, without doubt, a part of society and an essential aspect of the Islamic way of life. Allah says: “You began to say: Whence is this? Say: It is from yourselves.” [Sûrah Âl `Imrân: 165]
 
Allah also tells us: “Truly, Allah does not change the condition of a people until they change what is within themselves.” [Sûrah al-Anfâl: 53]
 
Indeed, the very idea of the resurrection and the judgment in the Hereafter is founded on the concept of individual responsibility. The same can be said for our creation. Allah says: “Leave me to deal with the one whom I created in a lonely state.” [Sûrah al-Mudaththir: 11]
 
A person will be all alone, though he might fancy that he will be resurrected along with his wealth, his children, his particular group, or his fellow countrymen. However, the truth is that even his nearest and dearest will forsake him on that day. Allah says: “On the day when a man will flee from his brother, from his mother and his father, from his spouse and his children. Every person on that day will have concern enough to make him heedless (of others).” [Sûrah `Abasa: 34-36]
 
When we observe i`tikâf in the mosque, one aspect of the wisdom behind our doing so might be so we can restore to ourselves our awareness of our individual responsibility. This is because i`tikâf frees us from the outside pressures of our group affiliations and of society as a whole, pressures that normally weigh heavily on our thoughts. When we observe a retreat in the mosques, we as individual Muslims can restore the health and natural state of our minds. The general public can cry out, prod and push, and carry out all kinds of activities. This is why Allah guides us as follows: “Say: (O Muhammad): I do admonish you on one point – that ye do stand up before Allah, - (it may be) in pairs, or (it may be) singly, - and reflect (within yourselves): your Companion is not possessed: he is no less than a warner to you, in face of a terrible Penalty.” [Sûrah Saba’: 46]
 
The clear thinking and reflection that Islam calls for is something that does not follow after the whims of the people, but it demands respect for the opinions of others and to give those opinions due consideration. One of us may disagree with what someone else might say, but he has to be prepared to defend that other person’s right to express what he believes. Each individual has to wrestle with most of the concerns that people generally have. Each Muslim faces most of the problems that confront Muslims today. When a person faces problems without the awareness of individual responsibility that Islam seeks to cultivate in him, that person finds it easy to foist the blame on outside influences. He starts talking about globalization, Zionism, hidden hands, and shadowy powers playing some clandestine game. He might blame the government, the scholars, fate, or history for whatever crisis he faces. He will never think of blaming himself. He takes his own innocence for granted. His views and opinions are always right. He knows it all. If only everyone else would follow his lead, everything would be alright. We might find this same person incapable of solving his own domestic problems, unable to put one and one together to make two, inexperienced, unschooled, and indecisive. He might be incapable of overcoming his bad habits and character flaws.
 
We see this often in a young man who has just recently become religious. He thinks that he has the keys to everything in his hands. He acts as if he, like Christ, can heal the leper and the blind with a mere touch of his finger and resurrect the dead with Allah’s leave. When he talks about the Qur’ân and the Sunnah, he acts as if only he understands it. How easy it is for him to accuse others of ignorance and misguidance. This is a great personal failing and it contributes the general crisis facing the Muslims today and contributes nothing to the solution.
 
Individual responsibility varies from person to person depending on the importance of that person’s position in society, his knowledge and his expertise. Individual responsibility exists within a historical context and is not something that just appears overnight. Responsibility means having to bear burdens, fulfill obligations, uphold rights, and do what is proper.
 
Though individual responsibility is by definition focused on the individual, it reaps rewards for society as a whole.
 
The Prophet (peace be upon him) said: “Every joint in a persons body has charity due upon it for every day that the Sun rises. It is an act of charity to bring reconciliation between two people. It is charity to help a man onto his horse. Likewise, to raise his luggage up to him is charity. A good word is charity. Every step taken on the way to prayer is charity. It is charity to remove an obstacle from the road.” Even holding ourselves back from abusing others – if we find ourselves incapable of anything else – is a form of charity that we give to ourselves.
 
The individual obligations discussed in the classical books of Islamic Law are nothing other than individual responsibilities. All of those obligations are prescribed to develop a person’s Islamic character so that the person can make a positive contribution to society. In spite of this, we find a good number of Muslims preoccupied with general concerns and global problems at the expense of dealing with their own deficiencies. They think about the affairs of Muslims world and neglect the matters affecting them in their own countries. They fret about the state of humanity but fail to correct their own numerous faults or make amends for their own wrongdoings, though they may be perpetrating injustices and be beset by ignorance, indolence, and weakness of faith.
 
If we as individuals are in such a sorry state – where we are misappropriating the wealth of others, engaging in licentiousness, backbiting and slandering people, and operating under vested interests that cloud our judgments – then how can we speak generally about the problems of the Muslims? If we are in such a state, we will ourselves have become pat of the problem. Therefore, in order to solve the problems of the world, we have to starts by rectifying ourselves as individuals. The first steps on the long road to reforming society are the steps we take to reform ourselves. We are easily distracted by the general problems and crises that erupt around the world and forget about the serious problems that exist within our own selves. We neglect the important task of developing ourselves and our thinking – which will contribute to solving our general problems.
 
All of the individuals that make up the organizations, institutions, and nations of the world they have considerable power to make a difference, though they may be unsung by history and unknown in the media. The great expansion of Islam in the early days should not only be remembered in the context of the prominent leaders whose names have gone down in history. All of those who sacrificed, struggles, and even laid down their lives, and all of the women who gave their support and lent their fortitude, they must be remembered as well. Islamic civilization is not to be credited only to the caliphs and rulers, but to all the workers, artisans, thinkers, planners, and investors who built that civilization, though history might only remember the names of the rulers associated with it.
 
The meaning of individual responsibility is embodied in the teachings of the Qur’ân and Islamic thought. It is the essential building block of society.
 
 A building is made of many individual bricks.
 
The Prophet (peace be upon him) said: “The believers with respect to one another are like a building, each one lending support to the whole.” [Sahîh al-Bukhârî and Sahîh Muslim]
 
PLEASE BE RESPONSIBLE-JUST THINK WHO YOU ARE REPRESENTING


Edited by a well wisher - 01 September 2009 at 1:50pm
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Rating: 0 of 0 votes Quote a well wisher Replybullet Posted: 02 September 2009 at 1:51pm
 
RACE TOWARDS REPENTANCE
 
Wanting to advise his son al-Hasan, Ali ibn Abi Taalib(RA) said,
"My son: Beware of three, be in harmony with three, be modest before three, race to three, flee from three, be in disagreeent with three, fear three, and hope of three.""O my father, please explain," said al-Hasan"Beware of pride, anger, and the base kind of ambition. Live in harmony with Allah's Book, His Messenger's sunnah, and the lives of His righteous slaves. Hurry away from sinning, race to repentance and sprint forward in the pursuit of knowledge. My son, flee from lying, treachery and transgression. Be in disagreement with evil and its people, hypocrisy and its people, and foolishness and its people. Fear Allah, fear the company of those who do not fear Allah, and fear the evil speech of your tongue. Hope for Allah to forgive your sins, to accept your deeds, and to accept the intercession of your Prophet."
 
There was a young man among the children of Israel who worshipped Allah for twenty years. He then disobeyed Allah for twenty years. Then, one day, looking in the mirror, he noticed the whiteness of his beard and was taken aback by what he saw. He said, "O my Lord, I had obeyed you for twenty years and I then disobeyed you for twenty years. Now if I return to You, will You accept me?"He then heard a caller say, "You loved Us and We loved You. You left Us, and so We left you. You disobeyed Us, and so We gave you respite. And if you return to Us, We will accept you."
 
La ilaha ill-Allah, Muhammadur Rasulullah
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