Is My Heart Rusted?

A few weeks ago, I found myself facing an internal crisis; a guilty conscience ate away at me restlessly for days. A feeling of hopelessness overcame me as I sensed my heart being engulfed in coatings of rust and filth. I imagined it to be like a lantern upon which layers and layers of dust and dirt continued to accumulate, and today the thick tar-like coating was making it impossible to light the way any longer. I could feel the light in my heart flickering. Dimming. Diffusing.

“No! Rather, the stain has covered their hearts of that which they were earning” Surah Mutafifeen (83:14)1

Desperate and heavy, my wilting heart cried out, “My Rabb! Cleanse me of this raan that has covered me. Show me the way out. Kindle Your light and the light of the Qur’an in me, ya Nur, ya AllahSWT!”

For several months, I had felt myself losing more and more control of my tongue; it would ramble on with idle talk, arguments and would say things that I would regret the second after I said them. I knew that it was in fact my tongue which was most responsible for rusting my vulnerable heart. I needed to regain control of this tongue. I needed to restrain it. Tame it.

Truly, my Rabb is near and responsive. Truly, my Rabb is in full view of what this poor slave of His is going through. Just moments after my heart cried out, my Rabb responded. And the response to curing my spiritually suffocated heart was none other than remembering it’s Creator… Dhikr.  surgical heart inside

Ills of the Tongue

Over the months, I had found myself using my tongue in ways that I would often regret. Some of these ways included:

● Talking excessively without a purpose
● Speaking impulsively often driven by emotion
● Indulging in gossip
● Arguing
The root of each of these verbal-related ills laid in the fact that I did not think before I spoke. I did not filter or sensor my words. I just rambled on, not pausing to reflect over the consequences my speech would cause, nor on the question of whether it was even necessary for me to respond. Talking excessively got me labeled as a “chatterbox”, while speaking impulsively caused me regret. Indulging in or even sitting around gossip sowed within me seeds of ill-will towards others, while arguing only caused me to waste my breath.

The Treatment: Curing the Heart through Dhikr

When I first began treating my rusting heart, I chose Istighfar as my default Dhikr. The first hour was the most difficult, as the wiswaas of shaytan were quite strong, “that’s good enough.. isn’t your mouth tired?… how much more?”, and my tongue was still getting used to the sudden change. I knew consistency was key, so I continued throughout the rest of the evening. Astaghfirullah, Astaghfirullah, Astaghfirullah. I pushed myself to keep it up the next day as well; from the moment I awoke to the time I lay back in bed the following night. Slowly, my tongue got into the routine.

Dhikr had begun its treatment in taming this tongue of mine, and the effects were incredible!

The Result

Within three days of persistently implementing this treatment, I felt myself finally starting to get a grip on my speech – for the first time in months! Amazingly, the tongue was not the only organ that this treatment was curing, for I had also begun to feel a sliver of light in my heart as well, walhamdulillah!

I noticed a series of changes stirring within me as my Dhikr-occupied tongue gradually learned to pause, filter, then speak.

Using less of my tongue meant using more of my ears, and thus listening to others molded my personality to be one in which others could confide.
Being pre-occupied in Dhikr, my habit3 of talking excessively faded away.
The faster my heart beat, the more Dhikr spilled onto my tongue: one tasbeeh per heartbeat; this greatly reduced my urge to speak impulsively in anger and emotion.
Being constantly reminded of the presence of the One whom I was mentioning, caused me to humble myself; I no longer cared to prove myself right and win arguments, because He SWT alone knew best about who was more correct.
Upon hearing or thinking of any negative mention of a person, my heart would urge my tongue to withhold and instead I’d find myself making du’a for that person; replacing any ill-feelings with well-wishing.
Within a few days, Dhikr had completely transformed my heart and personality! Though the occasional disagreements and arguments still inevitably occurred post-treatment, the frequency of their occurrence had greatly dwindled down walhamdulillah!

Before this experience, Dhikr was just something I would quickly mumble after saying my salams in salah, before running off. Prior to this, I had not realized how powerful the treasures of this incredible armor actually were, for it was the only thing that revived this withering heart of mine.

“Those who believed and whose hearts are assured by the remembrance of Allah SWT. Unquestionably, by the remembrance of Allah SWT hearts are assured.” Surah Ra’d (13:28)

What are ways in which we can prevent our hears from getting rusted? Please share your thoughts and suggestions in the comments section below. 🙂 We would love to hear what you have to say.
Source: http://blog.islamiconlineuniversity.com/is-my-heart-rusted/

What is Tabarruj?

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Abu Ubaydah (رضي الله عنه):
“when a woman exhibits her beauty and her body in a way as to cause sexual excitement in men.”

Mubarrad (رحمه الله) said:
“when a woman reveals her physical attractiveness which she is required to hide.”

Mujahid and Qatadah (رحمه الله):

“means walking in a lewd way.”

Muqatil (رحمه الله):
“when a woman only covers hear head with her scarf without covering her neck and chest.”

Ibn Jawzi, (رحمه الله) after quoting the above statements, writes: “I believe that coming out of her house and roaming about the streets in itself is sufficient to cause trouble, let alone exhibiting her beauty and her body.” [Ahkaam’un Nisa]

1. Tabarruj is disobedience to Allaah and His Messenger (ﷺ)

The one who disobeys Allaah and His Messenger (ﷺ) can only harm himself and can not in any way harm Allaah. The Messenger (ﷺ) said:
“All of my followers will enter Paradise except those who refuse.” It was asked: “O Messenger of Allaah, who would refuse?” He (ﷺ) said: “He who obeys me enters Paradise and he who disobeys me has refused.” (Reported by al-Bukhaaree)

It is reported that Mu’awiyyah (رضي الله عنه) gave a sermon in Greater Syria and in it he mentioned that the Prophet (ﷺ) prohibited seven things and he named tabarruj as one of them.

‘Abdullaah ibn Mas’ood (radee Allaahu ‘anhu) reported that the Prophet (sall-Allaahu ‘alayhi wa sallam) used to dislike ten kinds of behavior and he (‘Abdullaah ibn Mas’ood) mentioned that from amongst them is displaying and beautification which is done in an improper place.

Jalaal-ud-Deen as-Suyuti (d.911H) (rahimahullaah) said that: “Tabarruj, by displaying beautification, is showing off to strangers and this is disliked.” This is the explanation of the meaning of ‘Abdullaah ibn Mas’ood’s statement “improper place”, it is not the case if the beautification is done for the husband.

2. Tabarruj is a grave destructive sin

Umayymah, the daughter of Ruqayyah visited the Prophet (sall-Allaahu ‘alayhi wa sallam) to acknowledge the message of Islam and to acknowledge that he (sall-Allaahu ‘alayhi wa sallam) was and is the Messenger of Allaah. The Prophet (sall-Allaahu ‘alayhi wa sallam) said to her:
“I give my acknowledgment that you must not set partners to worship besides Allaah, that you do not steal, commit fornication or adultery, that you do not kill your child, that you do not commit any falsehood before your hands and between your legs, that you do not wail and that you do not make tabarruj like that of jahiliyyah (pre-Islamic era).” (Reported by Ahmad ibn Hanbal in his Musnad, Shaykh Ahmad Shakir graded the chain of the hadeeth as “good” and stated that Imaam ibn Kathir mentioned this hadeeth in his tafsir [exegesis] saying that the chain of this narration is “good”) [narration]

It’s clear that the Prophet (sall-Allaahu ‘alayhi wa sallam) associated tabarruj (display of beauty) with grave destructive sins.

3. Tabarruj brings the curse and expulsion from the Mercy of Allaah

The Messenger (sall-Allaahu ‘alayhi wa sallam) said: “There shall be (in the later) part of my nation women who are dressed but are in fact naked. On their heads are humps like those of camels. Curse them for they are surely cursed.” (Reported by at-Tabaaranee, Shaykh al-Albaanee graded this hadeeth “Saheeh”)

4. Tabarruj is an attribute of the people of hell

The Messenger (sall-Allaahu ‘alayhi wa sallam) said: “Of the people of Hell there are two types whom I have never seen: The one possessing whips like the tail of an ox and they flog people with them. The second one the women who would be naked in spite of their being dressed, who are seduced to wrong paths and seduce others with their hair high like humps. These women would not get into Paradise and they would not perceive its odour, although its fragrance can be perceived from such and such distance.” (Reported by Muslim)

The Prophet (sall-Allaahu ‘alayhi wa sallam) said: “When people see wrong or evil and they don’t change it then it is eminent that the Punishment of Allaah will fall upon them.” (Reported by Aboo Daawood and others)

OMAR AL-MUKHTAR: LION OF THE DESERT – SHEIKH AHMAD MUSA JIBRIL

By Sheikh Ahmad Musa Jibril – We go back in history to 1862 where a young boy of a poor household was born in a town controlled by the Uthmany Khilafa. This young man was brought under the care and tutelage of one of the Shuyookh in his home town when he was at the ripe age of 16 after the death of his father.

He eventually developed a lifestyle of not sleeping more than 3 hours every night in order to get up to pray to Allah at the last third of the night and recite Qur’an until fajr. He memorized the Qur’an (as all knowledgeable people begin their lives) eventually, and was known to have finished his revisions in its entirety every seven days, regardless of the sufferings he encountered in his life.

His courage and wisdom was pronounced, and was an example for people to follow. This was evident on one of his caravan trails to Sudan as a young man. A lion had deterred the people from entering a particular path. Caravans were veered else where for fear of this lion. To distract this lion, people would resort giving it one of their camels, a most prized possession, so they could pass safely. He learned of this lion during the journey, where upon he consequently took it upon himself to face this crisis head on. Unlike other men in the caravan who were dumbstruck by the situation, he carried his shot gun, rode his horse and went after the lion. He came back with the lion’s head much to everyone’s surprise and due gratitude. This earned him the name “Lion of Cyrenaica.”

An upbringing of courage and upright religiosity had a massive effect on him. His character would not only change the course of his tribe, country and people, but also the world of Muslims in the Post Colonial Era.

In his twenties he was known for his maturity beyond his years as well as his wisdom, for he continued to solve tribal disputes. His people listened to him and took his counsel regardless of village or region he found himself in. His manners were known to be great, for he was eloquent, balanced in his speech, and appealing to those who listened. This uniqueness helped him unite the tribes, and later on gather armies to fend off the colonizers.

His thirties was marked by the dawn of the Colonial Era as it began to spread its cancer to the rest of the world. At the time when the world was being ravaged by European nations, this man stood firm for Islam and faced colonizers with his valor. He fought fiercely against the French with a group called Banu Sanus, who would later be known as the Sanusies. For a brief moment, they also fought the British, who were marked by greed and attempted to conquer their land.

As part of a global feast on the so-called less civilized nations, Italy joined the European nations in causing havoc in the southern part of the hemisphere by colonizing North Africa. It was during this time, this man, in his fifties, gathered his forces in the face of an invasion attack against Libya, his homeland.

To pacify his resistance army, the Italians offered him high ranking positions and wealth. In return, they demanded that he surrender and follow their Colonial decree. He responded in a famous quote saying, “I’m not a sweet bite of a meal anyone can swallow. No matter how long they try to change my belief and opinion, Allah is going to let them down.”

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They then offered him to leave his town to live closer to the ruling party complete with a monthly salary, but he again refused by saying, “No, I will not leave my country until I meet my lord. Death is closer to me than anything, I’m waiting for it by the minute.”

This man, whose seventy more years of age had not prevented him from fighting, was the soul of his people’s resistance against hopeless odds. He gave his people hope against an army thousands more than his own, equipped with more modern weapons, airplanes and armoury while he and his men starved in the mountains with nothing on their backs but their rifles and horses. After his firm position, as the Ummah is always in need of such legends to lead the people, people gathered around him. He successfully began to strike the Italians where it hurt. He hit firmly, swiftly, and harshly those who thought occupying Muslim lands, oppressing, imprisoning, and torturing Muslims, was going be effortless.

Another man in his nineties named Abu Karayyim, from the Jalu oasis, had fought with him in the deep south. Hunger and disease eventually decimated his people. The Italians soon stepped up operations by burning and pillaging villages. Women, children and the elderly were not spared. During their weakest point, people were gathered and placed in concentration camps.

The Sanusi, Muhammad az-Zaway, who once fought with him against the French, attempted to persuade him to retreat to Egypt with the rest of those who fought against the French. But, this man refused to turn his back on the enemy knowing well that his chances are dim against a force that was swelling by the minute.

When asked why he continued the fight, he stated that he fought for his religion, and he sought no other than to get the occupiers of his lands. As to fighting, he said that was a fard , regardless of the outcome as victory comes from Allah. He used to refuse any peace talks with the colonizers saying we have nothing but to fight the occupying enemies of Allah.

After countless battles, he was wounded and captured alive. He and his men defended themselves until he and one of his companions were left. At last

his horse was shot dead under him, causing him to fall to the ground. He was shackled and brought to a city called Suluq, where the Italian military post was established.

This man believed Jihad was ordained upon every able Muslim while his homeland was occupied by the colonizers. With his faith, heroism and courage he earned the respect of even his enemies.

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Captured in his 70’s

The military officer who interrogated him said, “When he came to my office I imagined to see someone like the thousand of murabiteen who I met in the desert wars. His hands were shackeled, he had broken bones caused by fighting, dragging himself barely able to walk. He was a man not like normal men even though the affect that he was apprehended had shown upon him. He stood in my office as we asked him and he answered in a calm clear collective voice. When he gathered to leave, the brightness of his face like a sunshine amazed me and shook my heart. My lips shivered towards the end of the conversation whereby I ordered him back to his cell to stand before a court in the evening.”

He was a legend who was firm in his religion at a time when the leaders of his country emigrated (as they do today ) to surrender to the Italians. The biggest scholars of his time from the Sanusies, who previously fought with him against the French and the British, did not come to his aid in time. Instead, many of them became loyal to the Italians by giving them Muslim lands in exchange for clemency, montly salaries, and freedom from taxation. Such is true for Muslims today.

On the contrary, this man took out his Qur’an, held it, and gave an oath to Allah that he would not stop fighting the occupying oppressors even if it meant fighting them alone until victory had been attained or that he becomes a martyr. In the last twenty years of his life, he led and personally fought in 1000 battles.

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In shackles, after his capture and brought to Saluq

When the Italian general made him a final offer to make him their puppet and be allowed to live like the other leaders of his people, he answered, “I shall not cease to fight against thee and thy people until either you leave my country or I leave my life. And I swear by Him who knows whaht is in men’s hearts that if my ands were not bound this very moment, I would fight you with my bare hands, old and broken as I am..”

It was then that the Italian general laughed and ordered him to be hung after a frontal saving face act of a mock trial. Even before the court was in session a rope outside the court house hung waiting him.

His hanging took place before hundreds of tribes in 1931. With the intent to scare the Muslims, the Italians did not succeed in doing this. The opposite had taken place. His hanging shook the entire Muslim world, and numerous resistances took place specifically in North Africa.

May Allah raise his position in paradise.

The Italians took pictures of him in shackles, surrounded by smiling Italian generals, and those who expressed happiness for his hanging. They did not realize that it is those very same shackles and rope hanging around his neck in the hands of his enemies fighting for the sake of Allah that would become the envy of every true Muslim.

The man, whose mug shot spoke his legacy, is none other than Omar al-Mukhtar. His legacy will live until the day of judgement, inshallah. With his blood, he drew the stories of victory, he became a legend of the legends, and a guide for those who wanted to live in honor at a time of humiliation.

The surrendered modernists and disbelieving scholars of his time were not imprisoned nor hung. They died a normal death, possibly even in luxury and wealth, under the protection of the occupying Italians. However, they died and their names died with them. Jahannam is the abode of those who ally themselves with the kuffar colonizers over the Muslims. Omar AlMukhtar lived, and fought hard in the days of his life. He was shackled, imprisoned, then hung. But his legacy lives on and paradise, inshallah, is the resort of the martyrs.

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Omar al-Mukhtar was attached to Allah, depending on Him, and accepting that which Allah had written for him. He asked Allah to become a martyr and this what he has attained, inshAllah.

Sheikh Ahmad Musa Jibril
Written in the one third end of the night of Oct. 12, 2004

Every Aayah in the Qur’an is regarding Tawheed

– Shaykhul Islaam Ibn Qayyim al-Jawziyyah
Reference: Madaarij as-Saalikeen

All of the Qur’an is regarding Tawheed. [1]
“This is because the Qur’an is either:
1. Information regarding Allaah (the Most High), His names, His attributes, His actions and His statements. This is Tawheed in knowledge and information [regarding Him].

2. A call to worship Him alone, He has not partners; and abandoning anything which is worshipped besides Him. This is Tawheed of one’s intent and seeking.

3. A command or a prohibition, and [an order to] maintain His obedience in His commands and prohibitions. This is from the rights of the Tawheed and its perfection.

4. Information regarding the honouring the people of Tawheed, and what happened to them in the Worldly life and what they will be honoured with in the Hereafter. This is the reward of Tawheed.

5. Information regarding the people of Shirk, and what happened to them in the Worldly Life from punishments; and what will happen to them in the final abode of punishment. This is the recompense of those who leave the command of Tawheed.

So the Qur’an, all of it, is regarding Tawheed, its rights and rewards, as well as regarding the state of Shirk, its people and their recompense.

{Alhamdulillahi Rabbil aalameen} is Tawheed [2]
{Ar-Rahmaan ar-Raheem} is Tawheed
{Maaliki Yawm id-deen} is Tawheed
{Iyyaaka na’budu} is Tawheed
{wa iyyaaka nasta’een) is Tawheed
{Ihdinas siraatal mustaqeem} is Tawheed, containing a request for guidance to the path of the people of Tawheed whom Allaah has blessed;
{ghayril maghdhoobi ‘alayhim wa ladhaaleen} regarding those who left of Tawheed.”

Footnotes:
[1] The general meaning of Tawheed is: The command to single out Allaah in all acts of Worship and to single Him out in every quality, attribute and right which is specific to Him.
[2] The author goes on to explain how the whole of Soorah al-Faatihah is regarding Tawheed. For a clarification of this, please read: http://www.madeenah.com/all-of-soorah-faatihah-is-about-tawheed/

القرآن كله التوحيد
المرجع: مدارج السالكين بين منازل إياك نعبد وإياك نستعين
فإنَّ القرآنَ:
1- إمَّا خَبَرٌ عن اللهِ تعالى وأسمائِهِ وصفاتِهِ وأفعالِهِ وأقوالِهِ، فهوَ التوحيدُ العِلْميُّ الخبريّ.
2- وإمَّا دَعْوةٌ إلى عِبادتِهِ وحدَهُ لاَ شَرِيكَ لهُ، وخَلْعِ ما يُعْبَدُ مِنْ دُونِهِ، فهوَ التَّوحِيدُ الإرَادِيُّ الطَّلَبِيُّ.
3- وإمَّا أَمْرٌ ونَهْيٌ، وإلزامٌ بطاعتِهِ وأمرِهِ ونَهْيِهِ، فهوَ حقوقُ التوحيدِ ومُكَمِّلاتُهُ.
4- وإمَّا خَبَرٌ عنْ إكرامِ أهلِ التوحيدِ ومَا فُعِلَ بِهِم في الدُّنيا ومَا يُكَرِّمُهم بهِ في الآخِرَةِ، فهو جَزَاءُ تَوْحيدِهِ.
5- وإمَّا خَبَرٌ عنْ أهلِ الشرْكِ ومَا فُعِلَ بِهِم في الدُّنيا مِن النَّكالِ،  ومَا يَحُلُّ بهم في العُقْبَى مِن العَذَابِ، فهوَ جَزَاءُ مَنْ خَرَجَ عَن حُكْمِ التوحيدِ.
فالقرآنُ كلُّهُ في التوحيدِ حقوقِهِ وجزائِهِ، وفي شَأْنِ الشِّرْكِ وأهْلِهِ وجَزَائِهِم وجزائهم
{الحمد لله توحيد رب العالمين} توحيد
{الرحمن الرحيم} توحيد
{مالك يوم الدين} توحيد
{إياك نعبد} توحيد
{وإياك نستعين} توحيد
{اهدنا الصراط المستقيم} توحيد متضمن لسؤال الهداية إلى طريق أهل التوحيد الذين أنعم الله عليهم
{غير المغضوب عليهم ولا الضالين} الذين فارقوا التوحيد

Source: http://www.madeenah.com/every-aayah-in-the-quran-is-regarding-tawheed/

Description of Paradise

Ibn al-Qayyim said, in regards to the description of the Paradise and the delights that it contains:

“And if you ask about its ground and its soil, then it is of musk and saffron.

And if you ask about its roof, then it is the Throne of the Most Merciful.

And if you ask about its rocks, then they are pearls and jewels.

And if you ask about its buildings, then they are made of bricks of gold and silver.

And if you ask about its trees, then it does not contain a single tree except that its trunk is made of gold and silver.

And if you ask about its fruits, then they are softer than butter and sweeter than honey.

And if you ask about its leaves, then they are softer than the softest cloth.

And if you ask about its rivers, then there are rivers of milk who’s taste does not change, and rivers of wine that is delicious to those who drink it, and rivers of honey that is pure, and rivers of water that is fresh.

And if you ask about their food, then it is fruits from whatever they will choose, and the meat of whatever birds they desire.

And if you ask about their drink, then it is Tasneem, ginger, and Kaafoor.

And if you ask about their drinking cups, then they are crystal-clear and made of gold and silver.

And if you ask about its shade, then a fast rider would ride in the shade of one of its trees for a hundred years and not escape it.

And if you ask about its vastness, then the lowest of its people would have within his kingdom and walls and palaces and gardens the distance that would be travelled in a thousand years.

And if you ask about its tents and encampments, then one tent is like a concealed pearl that is sixty miles long.

And if you ask about its towers, then they are rooms above rooms in buildings that have rivers running underneath them.

And if you ask about how far it reaches into the sky, then look at the shining star that is visible, as well as those that are far in the heavens that the eyesight cannot possibly reach.

And if you ask about the clothing of its inhabitants, then they are of silk and gold.

And if you ask about its beds, then its blankets are of the finest silk laid out in the highest of its levels.

And if you ask about the faces of its inhabitants and their beauty, then they are like the image of the Moon.

And if you ask about their age, then they are young ones of 33 years in the image of Adam, the father of humanity.

And if you ask about what they will be hearing, then it is the singing of their wives from among theHoor al-‘Ayn, and better than that are the voices of the Angels and the Prophets, and better than that is the Speech of the Lord of the Worlds.

And if you ask about their servants, then they are young boys of everlasting youth who resemble scattered pearls.

And if you ask about their brides and wives, then they are young and full-breasted and have had the liquid of youth flow through their limbs; the Sun runs along the beauty of her face if she shows it, light shines from between her teeth if she smiles; if you meet her love, then say whatever you want regarding the joining of two lights; he sees his face in the roundness of her cheek as if he is looking into a polished mirror, and he sees the brightness from behind her muscles and bones; if she were to be unleashed upon the World, she would fill what is between the Heavens and the Earth with a beautiful wind, and the mouths of the creation would glorifiy, praise, and exclaim greatness, and everything between the East and the West would be adorned for her, and every eye would be shut from everthing but her, and the light of the Sun would be outshone just as the light of the Sun outshines the light of the stars, and everyone on the face of the Earth would believe in the Ever-Living, the One who Sustains and Protects all the exists.

And the covering on her head is better than the World and all that is in it, and she does not increase with age except in beauty; free from an umbilical cord, childbirth and menses, and pure of mucous, saliva, urine and other filthy things; her youth never fades, her clothing is never worn out, no garment can be created that matches her beauty, and no one who is with her can ever become bored; her attention is restricted to her husband, so she desires none but him, just as his attention is restricted to her so she is the sole object of his desire, and he is with her in utmost safety and security, as none has touched her before of either humans or Jinn.

And if you ask about the Day of Increase (in reward) and the visit of the all-Mighty, all-Wise, and the sight of His Face – free from any resemblance or likeness to anything – as you see the Sun in the middle of the day and the full Moon on a cloudless night, then listen on the day that the caller will call: ‘O People of Paradise! Your Lord – Blessed and Exalted – requests you to visit Him, so come to visit Him!’ So they will say: ‘We hear and obey!’

Until, when they finally reach the wide valley where they will all meet – and none of them will turn down the request of the caller – the Lord – Blessed and Exalted – will order His Chair to be brought there. Then, pulpits of light will emerge, as well as pulpits of pearls, gemstone, gold, and silver. The lowest of them in rank will sit on sheets of musk, and will not see what those who are on the chairs above them are given. When they are comfortable where they are sitting and are secure in their places, and the caller calls: ‘O People of Paradise! You have an appointment with Allaah in which He wishes to reward you!’ So they will say: ‘And what is that reward? Has He not already made our faces bright, made our scales heavy, entered us into Paradise, and pushed us away from the Fire?’

And when they are like that, all of a sudden a light shines that encompasses all of Paradise. So, they raise their heads, and, behold: the Compeller – Exalted is He, and Holy are His Names – has come to them from above them and majestified them and said: ‘O People of Paradise! Peace be upon you!’ So, this greeting will not be responded to with anything better than: ‘O Allaah! You are Peace, and from You is Peace! Blessed are You, O possessor of Majesty and Honor!’ So the Lord – Blessed and Exalted – will laugh to them and say: ‘O People of Paradise! Where are those who used to obey Me without having ever seen Me? This is the Day of Increase!’

So, they will all give the same response: ‘We are pleased, so be pleased with us!’ So, He will say: ‘O People of Paradise! If I were not pleased with you, I would not have made you inhabitants of My Paradise! So, ask of Me!’ So, they will all give the same response: ‘Show us your Face so that we may look at it!’ So, the Lord – Mighty and Majestic – will remove his covering and will majestify them and will cover them with His Light, which, if Allaah – the Exalted – had not Willed not to burn them, would have burned them.

And there will not remain a single person in this gathering except that his Lord – the Exalted – will speak to him and say: ‘Do you remember the day that you did this and that?’ and He will remind him of some of his bad deeds in the Worldy life, so he will say: ‘O Lord! Will you not forgive me?’ So, He will say: ‘Of course! You have not reached this position of yours (in Paradise) except by my forgiveness.’

So, how sweet is this speech to the ears, and how cooled are the righteous eyes by the glance at His Noble Face in the Afterlife…

{Some faces that Day will be shining and radiant, looking at their Lord…} (al-Qiyaamah:22-3)

[Haadi al-Arwaah ilaa Bilaad il-Afraah by Ibn al-Qayyim, pg. 193]

Leaving that which doesn’t concern you

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On the authority of Abu Hurayrah (may Allah be pleased with him) who said: “The Messenger of Allah (peace and blessings of Allah be upon him) said: “Part of the perfection of a person’s Islam is his leaving that which is of no concern to him”

A hasan hadith. Recorded by at-Tirmidhi and others in that fashion

Brief Commentary:

Ibn Rajab said this hadith forms a great principle in manners

The hadith is not pertaining to speech/statements only, but also pertaining to deeds e.g. going to places which do not concern you and have no benefit

●The “concern” mentioned in the hadith is not what concerns us personally, but what should concern us as based on the shari’ah e.g. as an individual, you may feel that the situation of our brothers in Palestine does not concern you, but based on the shari’ah it is a matter that concerns all Muslims, so you cannot say it doesn’t concern you.

●Also, you may feel that knowing the score of last night’s match is something that concerns you, but based on the shari’ah it is not something that is of concern to you (unless in rare occasions).

●Scholars mainly focus on speech when relating this hadith as it is the main place where we deviate from the application of this hadith
Allah negates in the Qur’an that there is much good in what we say

[An-Nisaa’:114]

The more we speak, the more likely we will:
□Lie
□Backbite
□Gossip
□Harden the heart
□Get distracted from the remembrance of Allah

●There is a direct correlation between sins and excessive speech.

●Leaving that which does not concern us moves us away from a life of luxury.

●The hadith shows that Islam is concerned with the welfare of society, as arguments and fights stem from excessive speech

●The hadith reminds us that life is short therefore there will be harm in indulging in that which does not benefit us in the hereafter

●The hadith serves as a means to protect the honour of another believer
The hadith nurtures a person to have high aspirations

●What makes a person concerned with things that do not concern him is being ignorant of his own state of affair, always criticising others

●This hadith pushes us to focus on those things that will benefit us in the dunya and the hereafter and pushes us to the state of ihsan

Benefits and Action points to take from this hadith:

○It is from the incompleteness of one’s Islam that they indulge in that which does not concern them

○What concerns us is not defined by what our souls or hearts feel, but what the shari’ah defines to be something of concern to us

○Avoiding things which do not concern us is not in speech only, so we should also avoid doing actions or going to places which do not concern us

○Avoid excessive speech

○Indulging in what does not concern us will be detrimental to us in the hereafter and we are in this life for a short time so we should not indulge in things in this short life that will negatively affect our situation in the eternal hereafter

○Focus more in improving ourselves than look at the faults of others

[Adapted from Hadith commentary]

Ten reasons for gaining the love of Allah

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These reasons are mentioned by Imam Ibn Al-Qayyim (رحمه الله) in his great book, Madarij As-Salikin.

The first reason:

Reciting the Qur`an with deep contemplation in its meanings and its purposes; this is like thinking deeply in the book that the servant memorizes and expounds on it to understand the purpose of its author. Allah Almighty says: {Do they not then think deeply in the Qur’an, or are their hearts locked up (from understanding it)?} [Muhammad 47:24]

{أَفَلَا يَتَدَبَّرُونَ الْقُرْآنَ أَمْ عَلَى قُلُوبٍ أَقْفَالُهَا} محمد: 24

Transliteration: Afala yatadabbaroona alqurana am AAala quloobin aqfaluha

We should know that the purpose of reading is to contemplate; if this could not be gained without repeating the verse, the person should repeat it as the Prophet (prayers and peace of Allah be upon him) and his companions did.

The second reason:

Seeking nearness with Allah by the supererogatory deeds after the obligatory deeds, because they take the person to the rank of the beloved after the rank of love. Allah the Exalted and Glorious says in the Qudsi Hadeeth: “And the most beloved things with which My slave comes seeks nearness (through) to Me, is what I have enjoined upon him; and My slave keeps on coming closer to Me through performing Nawafil (supererogatory acts) till I love him, and if I love him, I become his sense of hearing with which he hears with, and his sense of sight with which he sees with, and his hand with which he grips, and his leg with which he walks; and if he asks Me, I will give him, and if he asks My protection (Refuge), I will protect him; (i.e. give him My Refuge)”. [Reported by Al-Bukhari]

«وما تقرب إلي عبدي بشيء أحب إلي مما افترضت عليه، وما يزال عبدي يتقرب إلي بالنوافل حتى أحبه، فإذا أحببته: كنت سمعه الذي يسمع به، وبصره الذي يبصر به، ويده التي يبطش بها، ورجله التي يمشي بها، وإن سألني لأعطينه، ولئن استعاذني لأعيذنه» رواه البخاري

Note: This Hadeeth means that he does not say or hear except what is good and does not see except what is permitted by Allah and does not deal with a prohibited thing or walks to what is prohibited; this is because of the success that Allah bestows upon the servant. And this is the meaning of His saying ‘so I become his sense of hearing with which he hears, and his sense of sight with which he sees … etc.’

The third reason:

Remembering Him all the time by tongue, heart, deeds and status; person’s share of love depends on his share of this remembrance. Allah the Exalted and Glorious says in the Qudsi Hadeeth: “I am with my servant as long as he mentions Me and his lips moves with mentioning Me.” [Authenticated by Al-Albani as Saheeh]

«أنا مع عبدي ما ذكرني وتحركت بي شفتاه» صححه الألباني

And Allah almighty says: {Therefore remember Me (by praying, glorifying), I will remember you} [Al-Baqarah 2:152]

{فَاذْكُرُونِي أَذْكُرْكُمْ} البقرة: 152

Transliteration: Faothkuroonee athkurkum

and the Prophet (prayers and peace of Allah be upon him) says: “There is no people get up from a gathering in which they do not remember Allah but they get up like people who got up after eating a donkey’s corpse and it would be grief to them.” [Reported by Abu Dawûd and Authenticated by Al-Albani]

«ما من قوم يقومون من مجلس لا يذكرون الله فيه إلا قاموا عن مثل جيفة حمار وكان لهم حسرة» رواه أبي داود وصححه الألباني

The fourth reason:

Giving preference to what He likes over what you like, at the times in which the whims overcome you, and seeking what He likes even if it is difficult. Ibn Al-Qayim (may Allah mercy him) says: “Giving preference to the satisfaction of Allah, the Exalted and Glorious, over the satisfaction of anyone else means to want and to do whatever brings His satisfaction even if it dissatisfied the creatures. This is the rank of Ithar, and its superior status is for the messengers of Allah (prayers and peace of Allah be upon them), and the superior of this status is for the Messengers of strong will, and the superior among those is our Prophet, Muhammad (prayers and peace of Allah be upon him). And all of that could not be attained without three things:

1- Defeating the whims of the self.
2- Doing the contrary to the whims of the self.
3- Fighting Satan and his supporters.

The fifth reason:

Making the heart aware of His names and attributes, giving it the opportunity of walking in the orchards of this knowledge, because whoever knows Allah with His names, attributes and acts will certainly love Him.

The knowing person is the one who knows Allah with His names, attributes and acts, and then become sincere in his dealings with Allah, and then sincerely dedicate his intentions and purposes to Allah. On the other hand, whoever denies Allah’s attributes had demolished the basis of Islam and belief, and whoever interprets the attributes of Allah seems as if he accuses the prophetic explanation for the message with deficiency.

The sixth reason:

Seeing His kind, beneficence and inward and outward blessings and graces, because they are reasons for His love; the man loves, by his nature, whoever makes favor to him, treats him kindly, consoles him, grants him victory, defeats his enemies and helps him in all his affairs. Allah Almighty says: {and if you count the Blessings of Allah, never will you be able to count them. Verily, man is indeed an extreme wrong-doer, a disbeliever (an extreme ingrate who denies Allah’s Blessings by disbelief, and by worshipping others besides Allah, and by disobeying Allah and His Prophet Muhammad and peace of Allah be upon him)} [Ibrahîm 14:34]

{وَإِنْ تَعُدُّوا نِعْمَةَ اللَّهِ لَا تُحْصُوهَا إِنَّ الْإِنْسَانَ لَظَلُومٌ كَفَّارٌ} إبراهيم: 34

Transliteration: wain taAAuddoo niAAmata Allahi latuhsooha inna alinsana lathaloomun kaffarun

The seventh reason, which is the most marvelous one:

Having the heart totally broken between the hands of Allah Almighty; this could be explained only by the words. To be broken means to be humble; Allah Almighty says: {And all voices will be humbled for the Most Gracious (Allah), and nothing shall you hear but the low voice of their footsteps.} [Ta-Ha 20:108]

{وَخَشَعَتِ الْأَصْوَاتُ لِلرَّحْمَنِ فَلَا تَسْمَعُ إِلَّا هَمْسًا} طه: 108

Transliteration: wakhashaAAati alaswatu lilrrahmani fala tasmaAAu illa hamsan

The word ‘humbleness’ is usually used with the limbs, whereas ‘submission’ is usually used with the heart; therefore, it is said, “if the heart submitted, its limbs would be humble.”

The eighth reason:

Having loneliness with Him at the time of His descent, to talk to Him, recite His words, stand with your heart and behave between His hands in way shows slavery to Him and end this with repentance. Allah Almighty says: {Their sides forsake their beds, to invoke their Lord in fear and hope, and they spend (in charity in Allah’s Cause) out of what We have bestowed on them} [As-Sajdah 32:16]

{تَتَجَافَى جُنُوبُهُمْ عَنِ الْمَضَاجِعِ يَدْعُونَ رَبَّهُمْ خَوْفًا وَطَمَعًا وَمِمَّا رَزَقْنَاهُمْ يُنْفِقُونَ} السجدة: 16

Transliteration: Tatajafa junoobuhum AAani almadajiAAi yadAAoona rabbahum khawfan watamaAAan wamimma razaqnahum yunfiqoona

The ninth reason:

Sitting with the true lovers of Allah and picking the best of their sayings like picking the best of fruits, and do not talk except if talking is better and leads to enhancing your status and benefiting the others. Allah Almighty says in the Qudsi Hadeeth: “My love is due to those who love each other for My sake, My love is due to those who sit with each other for My sake and My love is due to those who visit each other for My sake.” [Authenticated by Al-Albani]

«وجبت محبتي للمتحابين في، والمتجالسين في، والمتزاورين في» صححه الألباني

And it is narrated that the Prophet (prayers and peace of Allah be upon him) said: “The strongest tie of faith is to love for the sake of Allah and to hate for the sake of Allah.” [Reported by al-Albani as good by the virtue of another hadîth]

«إن أوثق عرى الإيمان: أن تحب في الله، وتبغض في الله» الألباني، حسن لغيره

The tenth reason:

Neglecting anything makes a curtain between the heart and Allah the Exalted and Glorious. If the heart is corrupted, the person would not find benefit from what he fixes in his worldly life and he would not find benefit or gain in the Hereafter. Allah Almighty says: {The Day whereon neither wealth nor sons will avail, Except him who brings to Allah a clean heart [clean from Shirk (polytheism) and Nifaq (hypocrisy)].} [Ash-Shu’ara`26:88-89]

{يَوْمَ لَا يَنْفَعُ مَالٌ وَلَا بَنُونَ (88) إِلَّا مَنْ أَتَى اللَّهَ بِقَلْبٍ سَلِيمٍ} الشعراء: 88-89

Transliteration: Yawma layanfaAAu malun wala banoona (88) Illa man ata Allaha biqalbin saleemin

There are three requirements for repentance; regret, desistance and apology.
Repentance means to regret the deeds of the past and to desist it in the present time and to intend not to do it in the future. These three conditions should be present at the time of repentance to return to the status of slavery, that you are created for it. Actually, this return is the essence of repentance.

The source: The five corrupters of the heart, by imam Ibn Al-Qayim Al-Jawzyah