Seeking & Trusting

بسم الله الرحمن الرحيم

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Pleasure of Seeking & Trusting

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لأن الدعاء مقارن للعمل، فالعبد يجتهد فيما ينفعه في الدين والدنيا، ويسأل ربه نجاح مقصده ويستعينه على ذلك، كما قال ﷺ

Making du’a is comparable to enacting a deed; thus the servant should strive seeking what is useful for his religious well-being as well as worldly grace, so one should beseech and ask his Lord for help to achieve his goals. As the Prophet ﷺ said:

احرص على ما ينفعك واستعن بالله ولا تعجز، وإذا أصابك شيء فلا تقل : لو أني فعلت كذا كان كذا وكذا، ولكن قل: قدر الله وما شاء فعل، فإن لو تفتح عمل الشيطان

❝ Keep asking Allah for what brings benefit and seek His aid and do not refrain from asking. If you are afflicted in any way, don’t say, ‘If only I had done such and such (it would have resulted different),’ rather say, ‘Allah so determined and did as He willed.’ The word ‘if’ opens the gates for shaytan. ❞  [Saheeh Muslim, 2664]

فجمع ﷺ بين الأمر بالحرص على الأمور النافعة في كل حال والاستعانة بالله وعدم الانقياد للعجز الذي هو الكسل الضار وبين الاستسلام للأمور الماضية النافذة، ومشاهدة قضاء الله وقدره

The Prophet ﷺ combined the command to be enthusiastic about seeking useful things with the command to ask Allah for help and not be lazy and give up easily. He also combined being resigned to things that have taken place with the pleasure of trusting Allah’s decree.

وجعل الأمور قسمين: قسماً يمكن العبد السعي في تحصيله أو تحصيل ما يمكن منه، أو دفعه أو تخفيفه فهذا يبدي فيه العبد مجهوده ويستعين بمعبوده وقسماً لا يمكن فيه ذلك، فهذا يطمئن له العبد ويرضى ويسلم

Thus, he divided the affair into two parts: the first part is what a servant can work for, in which case he must have sincerity and ask Allah for help. The second part is what he can’t possibly do, in which case he is reassured and submits to the pleasure of Allah.

ولا ريب أن مراعاة هذا الأصل سبب للسرور وزوال الهم والغم

There’s no doubt that holding onto this principle is the reason for much contentment and happiness. It does away with worry and sorrow.

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[ Al-Allaamah ‘Abd Al-Rahman ibn Nasir Al-Sa’di (d. 1376H), ‘Al-Wasaa’il al-Mufeedah’, p. 19]

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A Hifz Journey

بسم الله الرحمن الرحيم

An Brief Instruction Plan in Memorising the Qur’an

All Praise is for Allah who sent upon the hearts of his servants the Qur’an, and made His Book easy to read and memorise by the old and the young, the Arab and the non-Arab. Peace and Blessings be upon His Messenger and the Chosen One to whom the the Qur’an was entrusted to be delivered to mankind.

The Qur’an is the Straight Path of guidance that is connected to Allah Almighty‎. The question that arises is: What then, have we received from His Guidance? And what have we triggered from the illuminating pages that are between our hands in adjusting our course of life and progress? How do we seek its healing for the self and seek its food for the soul; how do we seek rectification of the state of one’s household, society and its people at large? The answer lies in having a close and deep-rooted connection with the Book of Allah. The first step towards developing this strong bond is to learn to recite it, to memorise it and understand its meanings and subtleties, so that it may be internalised and exemplified with every breath we take.

Before you is a short translation of a booklet entitled:

الخُطة الدقيقة لحفظ صفحة من كتاب الله بإتقان في 30 دقيقة رابط المادة

“A Plan in Perfecting Memorisation of a Page of the Book of Allah in 30 Minutes.”

In which the author, may Allah preserve him, highlights some important points in beginning one’s journey towards memorising the Qur’an; noting steps that will enable the lover of the Qur’an to become firm in memorisation of it. And although there are many available methods by which one can gather the noble verses in one’s chest, this booklet is however, a noteworthy addition for those who have the will and determination to overcome personal obstacles in becoming part of an elite groups of people beloved to Allah – the People of the Qur’an. We beseech Allah with sincerity and a strong resolve that He makes us from them. Ameen.

[Click on link below to download PDF]

A Qur’an Instruction Plan


With What People Can Understand

بسم الله الرحمن الرحيم

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‘Ali ibn Abi Talib رضي الله عنه said:

حَدِّثُوا النَّاسَ، بِمَا يَعْرِفُونَ، أَتُحِبُّونَ أَنْ يُكَذَّبَ، اللَّهُ وَرَسُولُهُ

 “Narrate to people what they can understand; do you want Allah and His Messenger be lied against?” [1]

1. Ibn Hajr رحمه الله commented in his ‘Fath Al-Bari’:

وفيه دليل على أن المتشابه لا ينبغي أن يذكر عند العامة . ومثله قول ابن مسعود: ما أنت محدثا قوما حديثا لا تبلغه عقولهم إلا كان لبعضهم فتنة

“[In this narration] there is evidence that ambiguous knowledge should not be mentioned among the general public. And an example of this is (found in) the saying of Ibn Mas’ood, ‘Whatever you tell a people (anything) that their intellect don’t understand, will become a fitnah for some of them.’” [2]

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2. Shaykh Muhammad Salih ibn al-‘Uthaymeen رحمه الله expounded on this important and often misunderstood point beautifully. After mentioning the narration of ‘Ali, he stated:

“It is therefore an aspect of wisdom in da’wah (calling others to Allah) that you should not surprise people with things they are unable to comprehend. Rather, you should call them in stages, bit by bit until their minds settle…

He continued saying:

“[The statement of ‘Ali] ‘Do you want Allah and His Messenger to be disbelieved?’ is a rhetorical question, posed as a criticism of such behaviour. It means: by narrating to people things they cannot understand do you want Allah and His Messenger to be disbelieved? This is because in such cases when you say, “Allah said, and His Messenger said” they will say you have lied if their minds cannot comprehend what you are saying. They are not disbelieving Allah and His Messenger per se, but they are disbelieving you for the speech you have attributed to Allah and His Messenger. Thus they will end up disbelieving Allah and His Messenger – not directly – but by way of the one who transmits this knowledge (i.e. you).

Now if it is said: Should we stop telling people things they cannot understand even if they need to know? The answer is: No, we do not leave this knowledge altogether, but we should tell them in a way that they will be able to understand. This is done by telling them in stages, bit by bit until they can accept the speech we want them to know, and they can feel comfortable with it. We do not abandon knowledge that people cannot understand and just say ‘this is something they will reject or dislike so we will not speak about it at all.’

The same is the case with acting upon a Sunnah that people are not used to and which they might find objectionable. We should act by this Sunnah, but only after informing people about it, such that they will be able to accept it and feel comfortable about it.

We learn from this narration (of ‘Ali) that it is important to employ wisdom in calling to Allah, and it is incumbent upon anyone who calls to Allah to consider the level of understanding of those he is inviting, and he should put everyone in its proper place.” [3]

3. What then of the confusion caused by Muslims who’re openly engaged on social media, discussing matters in public, which are usually privy in circles of knowledge. Imam Al-Dhahabi رحمه الله said:

وليجتنِبْ روايةَ المُشْكِلات مما لا تحملُه قلوبُ العامَّة فإن رَوَى ذلكَ؛ فليكُن في مجالسَ خاصّة

“Leave out relating difficult (and problematic info) that can’t be borne by the hearts of the general public. If such is narrated, then let it be in private gatherings.” [4]

4. Similar to this topic is the benefits we gain from understanding the wisdom behind the length of various Surahs of the Qur’an: http://tinyurl.com/3row8z2

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References:

1. Saheeh al-Bukhari, ‘Book of Knowledge’ (127): Whoever specified some people to teach them knowledge, preferring them over others for fear that others may not understand it.

2. Fath Al-Bari, 1/225

3. See, ‘Majmu’ Fatawa’, vol. 10, (pgs. 774-775)

4. Al Muwaqidha fi Mustalah al-Hadeeth, p.85

 


Towards Self-Reform

بسم الله الرحمن الرحيم

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The path of self-reform primarily begins with having an intricate knowledge of the shortcomings within us and our imperfections – by recognising the diseases of our souls and our hearts – before the process of abandonment and detoxification treatment can begin. This is achieved in four important ways, as mentioned by the late Sh. Dr. Uthman ibn Jumaa al-Dhumayri (may Allah have mercy on him).

الطريق الأول: العلم الذي يبصرنا بذلك ويوضح الطريق أمامنا، فهو الكشاف الذي يكشف لنا خبايا العلل وسبيل ذلك والطريق إليه هو: مصاحبة كتاب الله تعالى ومدارسته، ومدارسة حديث الرسول صلى الله عليه وسلم والتأسي به واتباعه

The first way: Building our knowledge base that permits us to see all those (faults and) and clarifying the way ahead for us. It is like a scout with a searchlight revealing to us the ambiguity (and secrets) of our ills. And the path (in attaining that) is accompanying the Book of Allah and the school of hadeeth of the Messenger of Allah ﷺ, and by reviving it and following it (as per our righteous predecessors).

والطريق الثاني: أن تطلب لك أخاً ناصحاً شفيقاً، وصديقاً صدوقاً، يبصرك بعيوبك، ويرى أن ذلك واجب عليه يفرضه الإسلام عملاً بقوله عليه الصلاة والسلام: “الدين النصيحة” قالوا: لمن يا رسول الله؟ قال: لله ولكتابه ولرسوله ولأئمة المسلمين وعامتهم . وقد كان أمير المؤمنين الفاروق عمر رضي الله عنه يقول: رحم الله امرءاً أهدى إلينا عيوبنا . ولنذكر أن المؤمن مرآة أخيه المؤمن

The second way: Seeking the counsel of a well-tempered and empathetic brother and a righteous friend who sees your faults. He sees looking our ofr his brother as a duty obligated on him by Islam, as per the words of the Prophet ﷺ, “The Deen is Naseehah” [in showing sincerity]. It was asked, “To whom O Messenger of Allah?” He replied, “To Allah and His Book, and His Messenger, and to the leaders of the Muslims and their common people.”  [Saheeh Muslim, #55]

And in the words of Ameer’ul Mu’mineen, Al-Farooq ‘Umar ibn Al-Khattab (Allah be pleased with him) who said, “May Allah have mercy on a man who shows to us, our faults/shortcomings.” Let us remember that the believer is a mirror of his believing brother.

الطريق الثالث: أن تنظر إلى ما يقوله فيك خصومك، فإنهم يتلمسون لك المعايب، فلا تأس على فعلهم ذاك، فإنهم بهذا يعرفونك بعيوب نفسك التي قد تغفل أنت عنها، أما هم فلا يسكتون
وقديماً قال الشاعر: وعين الرضا عن كل عيب كليلة… ولكن عين السخط تبدي المساويا

The third way: Looking at what your adversaries and opponents are saying. They sense and perceive (what you don’t), so don’t be aggrieved by that, for by doing so, they will highlight your defects that you may have overlooked. They won’t keep quiet about it either; as the poet said: “The eye of pleasure (seeks) after every fault (even at) night… And yet the eye of discontent shows its equivalent (opposite).”

والطريق الرابع: مخالطة الناس ومعايشتهم، فإذا رأيت منهم ما لا تحمده من الصفات التي نهى الله تعالى ورسوله عنها فخذ نفسك بالابتعاد عنها والحذر منها، وتحل بمكارم الأخلاق ومحاسن الصفات التي تحبها في الناس وتحببك أنت إليهم

And the fourth way: Associating with people and seeing how they live their lives. If you see from them, any qualities that Allah and His Messenger forbade, do not applaud them and remove yourself away and beware of them. Only consolidate and settle for the lofty akhlaq and beautiful qualities that you love in people and they love you for.

فهلا حاولت ذلك أيها المسلم وجربت وجاهدت نفسك ليكتب الله تعالى لك الهداية إلى السبيل الأقوم وإلى الفلاح والفوز في الدنيا والآخرة (والَّذِينَ جَاهَدُوا فِينَا لَنَهدِيَنَّهُم سُبُلَنَا وإنَّ اللَّهَ لَمَعَ المُحسِنِينَ)

Therefore, endeavor to implement this and experience and strive in fulfillment of personal reform so that Allah Almighty may write for you guidance upon the path of people who are successful and triumphant in the dunya and akhirah. As Allah Said, “And those who strive for Us – We will surely guide them to Our ways. And indeed, Allah is with the doers of good.” [Al-Ankaboot, 69]

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Reference:
Adapted from an article entitled: على طريق الإصلاح النفسي (as found in the channel of Sh. Muhammad ibn Abdullah bin Jaber Al-Qahtani).


The Wicked Scholar ☢

بسم الله الرحمن الرحيم

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Scholars of Islam have a special place in our Deen because they are the inheritors of the Prophetic Message and are commissioned to solicit the truth and bring people to the truth. They should not call to themselves or to others whom usurp the truth or seek to undermine the laws and Commands of Allah and His Messenger ﷺ. Allah Almighty جل جلاله exhorts scholars with piety and righteousness:

كُونُوا رَبَّانِيِّينَ بِمَا كُنتُمْ تُعَلِّمُونَ الْكِتَابَ وَبِمَا كُنتُمْ تَدْرُسُونَ

…Be you Rabbaniyyoon , because you are teaching the Book, and you are studying it.”  [Aal-Imran, 79]

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The ‘Rabbaniyoon’ are learned men of religion who practise what they know and preach to others. The Rabbani is the one who does not choose anyone over his Lord (Rabb); and the word itself is derived from (the word) ‘Ruboobiyya’ – the specifics of which is that Allah alone provides for the needs – spiritual and material – of the believers, and sustains them and takes care of them.

People whose religious knowledge is derived from the Knowledge of Allah, which He bestows upon them, are those who are elevated in degree by virtue of that Knowledge. This is also why scholars and the learned have special virtue, as Allah جل جلاله Said:

اللَّهُ الَّذِينَ آمَنُوا مِنكُمْ وَالَّذِينَ أُوتُوا الْعِلْمَ دَرَجَاتٍ

“Allah will exalt in degree those of you who believe, and those who have been granted knowledge”  [Al-Mujaadilah, 11]

Thus, not every learned scholar is necessarily pious. The sincere people of knowledge have always spoke about the ulama’ al-shuuw’  [evil scholars], and the damage such people inflict upon the religiosity of their communities and their consequently, their Deen. Imam Al-Dhahabi رحمه الله for example, said in regards to the characteristics of the wicked and harmful scholar who causes loss and damage to the religion he represents:

‏علماء السوء يُحسِّنون للأمراء ما يقتحمون به من الظلم، ويَقلبون لهم الباطل، أو يسكتون مع القدرة على بيان الحق

“Evil scholars are those who persist (supporting and) doing good towards the umara’ [ruling authorities] by protecting (and appeasing) them – even when they are unjust (and oppressive). This way, they cause them to alter their outlook into falsehood, or by remaining silent when having the ability to manifest the truth.”  [Siyar A’lam An-Nubala’, 7/125]

Ibn ‘Uthaymeen رحمه الله said in his, ‘Liqa’ Bab al-Maftooh’, 9/112:

‏أكثر العلماء اليوم إما علماء دولة وإما علماء أمة، وقل من يكون من علماء الملة

“Many scholars of today are either scholars of state, or scholars of the ummah; and lesser still are the (real) scholars of the millah [i.e. Deen].”

He further elaborates these categories in his highly beneficial commentary, ‘Sharh Riyadus-Saliheen’, 4/307:

ليس كل عالم يكون ثقة، فالعلماء ثلاثة: علماء ملة، وعلماء دولة، وعلماء أمة. أما علماء الملة – جعلنا الله وإياكم منهم – فهؤلاء يأخذون بملة الإسلام وبحكم الله ورسوله صلى الله عليه وسلم، ولا يبالون بأحد كائناً من كان. وأما علماء الدولة فينظرون ماذا يريد الحاكم، يصدرون الأحكام على هواه، ويحاولون أن يلووا أعناق النصوص من الكتاب والسنة حتى تتفق مع هوى هذا الحاكم، وهؤلاء علماء دولة خاسرون، وأما علماء الأمة فهم الذين ينظرون إلى اتجاه الناس، هل يتجه الناس إلى تحليل هذا الشيء فيحلونه، أو إلى تحريمه فيحرمونه، ويحاولون أيضاً أن يلووا أعناق النصوص إلى ما يوافق هوى الناس

“Not every scholar is considered trustworthy. The scholars are of three type: scholars of the millah [Deen], scholars of state, and scholars of the ummah. As for the scholars of the millah – may Allah make you and me from them – They receive and take the Deen of Islam and rule according to what Allah and His Messenger ﷺ command with, not caring for who anyone else is. As for the scholars of state, they see what the ruler wants and they make judgments according to his desires. They try to blindly approach the texts of the Qur’an and Sunnah so that it conforms and agrees with the state ruler’s edict. And such scholars of state are the real losers.

As for the scholars of the ummah, they are those who look at the orientation (and trend) of the people; considering if the people will allow and permit this thing in their favour, or prohibit it as impermissible? These scholars also try deafly wrapping the divine texts to what the people agree with, and so conform to what they like.”

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May Allah keep us connected with our true scholars, who sincerely serve the Deen without fear or favour. Ameen.


The Uthmani Dawn ☀

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The nascent Ottoman Sultanate was founded at the end of the thirteenth century in northwestern Anatolia in the modern-day Bilecik Province in Turkey. The Oghuz Turks rallied around their tribal leader Osman in what was then, a small emirate – which was later to be transformed into a trans-continental empire in the centuries after his death, becoming the premier super power.  It is thus, always refreshing to learn about aspects of the values and visions these tribes held, by which Allah blessed them with honour and victory and in turn, reignited the pride of the Muslim world.

The following are excerpts from the wise counsel of Ameer Osman ibn Ertugrul (d.726H) – the founder of the Uthmani Sultanate – to his noble son and successor, Orhan I. On his deathbed, Osman called his son and imparted several pieces of gem, whose effects continued to define the character of early Uthmani leadership.

The Wise Counsel

يا بني: إذا واجهتْك في الحكم معضلةٌ فاتخذ من مشورة علماء الدين موئلًا

“O my son: If you encounter a dilemma in making judgment, seek advice from scholars of the deen.”

يا بني: لا يغرَّك الشيطانُ بجندك ومالك، وإياك أنْ تبتعدَ عن أهل الشريعة

“O my son: Do not let shaytan tempt you with your armed forces and wealth. And you should not turn away from the people of shari’ah.”

 يا بني: لسنا من هؤلاء الذين يقيمون الحروبَ لشهوةِ الحكم، أو سيطرةِ أفراد

“O my son: We are not among those who wage wars for the lust of power, or for dominating over individuals.”

يا بني: أوصيك بعلماء الأمة، أدِمْ رعايتَهم، وأكثِر من تبجيلهم، وانزِل على مشورتهم، فانهم لا يأمرون إلا بخير

“O my son: I advise you with the scholars of the ummah, take care of their needs and hold them in much esteem. And reach out to consult with them, for they don’t command anything except with goodness.”

يا بني: إياك أن تفعل أمرًا لا يُرضي الله عز وجل، وإذا صعب عليك أمرٌ فاسأل علماءَ الشريعة، فإنهم سيدلُّونك على الخير

“O my son: Do not enact an order that earns the displeasure of Allah. And if it becomes difficult for you, then ask the scholars of shari’ah, for they’ll guide you to goodness.”

واعلم يا بني: أنَّ طريقنا الوحيدَ في هذه الدنيا هو طريق الله، وأنَّ مقصدَنا الوحيدَ هو نشرُ دين الله، وأننا لسنا طلابَ جاهٍ ولا دنيا

“And know O my son: That our sole path in this dunya is the path of Allah. And that our only purpose is to spread the deen of Allah, and that we are not seekers of status/fame and dunya.”

يا بني: ليس في الدنيا أحدٌ لا تخضع رقبتُه للموت، وقد اقترب أجلي بأمر الله جل جلاله، أسلمك هذه الدولةَ وأستودعك المولى عز وجل، اعدِل في جميع شؤونك

“O my son: There is none in the dunya who does not succumb to death. I’m drawing near (to death) by the Will of Allah Almighty. I hand over to you the reigns of this dawlah, and I entrust you to the Almighty. Be just and fair in all your affairs.”

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References:

📗 العثمانيون في التاريخ والحضارة لأستاذي لدكتور المؤرِّخ محمد حرب: ص16
📗 تاريخ الدولة العثمانية للدكتور الصلابي: ص49

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Essence of Eloquence 💫

بسم الله الرحمن الرحيم

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Imam Abi Al-Qasim, Muhammad ibn Ahmad ibn Juzayy al-Kalbi al-Gharnati al-Andalusi (d.741H) wrote the following lines of beautiful poetry in attempting to delineate his feelings towards the act of praising the noble Prophet  ﷺ:

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اروم امتداح المصطفى ويردني
قصوري عن ادراك تلك المناقب
ومن لي بحصر البحر والبحر زاخر
ومن لي باحصاء الحصى والكواكب
ولو ان اعضائي غدت السنا اذا
لما بلغت في المدح بعض مارب
ولو ان كل العالمين تسابقوا
الى مدحه لم يبلغوا بعض واجب
فامسكت عنه هيبة وتادبا
وعجزا واعظاما لارفع جانبي
ورب سكوت كان فيه بلاغة
ورب كلام فيه عتب لعاتب

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❝ I desired to praise Al Mustafa, being hindered by my own inability to grasp the extent of his immaculacy.

How can one such as I confine the ocean, when the ocean is vast? And how can one such as I count the stones and the stars?

If all of my limbs were to become tongues, even then I couldn’t begin to praise him as intended.

And if all of creation gathered to compete in attempting to praise him, even then they would fall short in his due.

I have altogether ceased trying – awestruck, clinging to courtesy, laced by timidity in glorifying his most lofty rank.

Indeed, sometimes silence has within it, an essence of eloquence. And often speech becomes mere fuel for those who like to find fault. ❞

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Reference:

ابن جزي ومنهجه في التفسير 2/236