Author Archives: ilmpoint

Essence of the Intellect

بسم الله الرحمن الرحيم

.

Ibraheem Al-Harbi narrated from Imam Ahmad ibn Hanbal that:

الْعقل غريزة وَمثله عَن الْحَرْب المحاسبي وروى عَن المحاسبي أَيْضا أَنه قَالَ هُوَ نور وَقَالَ آخَرُونَ هُوَ قُوَّة يفصل بهَا بَين حقائق المعلومات وَقَالَ قوم هُوَ نوع من الْعُلُوم الضرورية وَهُوَ الْعلم بِجَوَاز الجائزات واستحالة المستحيلات وَقَالَ آخَرُونَ هُوَ جَوْهَر بسيط وَقَالَ آخَرُونَ هُوَ جسم شفاف وَسُئِلَ إعرابي عَن الْعقل فَقَالَ لب اغتنمته بتجريب وَاعْلَم أَن التَّحْقِيق فِي هَذَا أَن يُقَال هُنَا الِاسْم أعنى الْعقل ينْطَلق بالاشتراك على أَرْبَعَة معَان أَحدهَا الْوَصْف الَّذِي يُفَارق بِهِ الْإِنْسَان الْبَهَائِم وَهُوَ الَّذِي استعد لقبُول الْعُلُوم النظرية وتدبير الصناعات الْخفية الفكرية وَهُوَ الَّذِي أَرَادَهُ من قَالَ غريزة وَكَأَنَّهُ نور يقذف فِي الْقلب يستعد بِهِ لإدراك الْأَشْيَاء وَالثَّانِي مَا وضع فِي الطباع من الْعلم بِجَوَاز الجائزات واستحالة المستحيلات وَالثَّالِث عُلُوم تستفاد من التجارب تسمى عقلا وَالرَّابِع أَن مُنْتَهى قوته الغريزية إِلَى

“Intellect is an (inherent) instinct… and a light. Some have said, ‘It is strength used to judge facts.’ Others have said, ‘It’s a kind of essential knowledge, meaning knowing the possibility of the possible and the impossibility of the impossible.’

A Bedouin was asked about the intellect, so he said, ‘It’s a core obtained through experience.’ Know, that examining the aforementioned yields that this term is used to refer to any of four meanings:

First: The attribute that distinguishes human beings from animals, and the object that prepares him to accept theoretical knowledge and enact subtle intellectual works. This is the intent of those who said, ‘It is an instinct’, as if it is a light instilled in the heart in preparation for perceiving things.

Second: That which is established in one’s character of realising the possibility of the possible and the impossibility of the impossible.

Third: Knowledge gained by experience and termed ‘intellect’.

Fourth: When the power of the instinct becomes capable of restraining the desire for immediate pleasures. People differ in these aspects except in the second one, which is the essential knowledge. We have explained this and stated the virtues of the intellect in our book, ‘Minhaj al-Qasideen’. This reference suffices here.”

.

[Ibn Al-Jawzi, ‘Akhbar al-Adhkiya’, p.10]

Advertisements

Stations of Internal Migration

بسم الله الرحمن الرحيم

.

Hijrah as a State of Mind

أنك لا تحتاج إلى انتقال حسي من بلد إلى آخر الهجرة الحقيقية أن يهاجر قلبك من التعلق بالدنيا إلى التعلق بالآخرة وأن تهاجر بقلبك وجوارحك من المعاصي إلى الحسنات ومن سيء الأخلاق إلى أحسنها ومن الضلال إلى الهدى ومن الظلمات إلى النور أعظم هجرة في حياتي (إني مهاجر إلى ربي)

“You don’t need to necessarily make a sensory transition from one country to another. Hijrah in reality, is one that migrates your heart away from attachment to the dunya to attaching yourself to the akhirah; migrating your heart away from sins towards good deeds. Migrating away from bad akhlaq towards the best of them, from misguidance to guidance and from darkness to light. The greatest migration in my life is that: “I emigrate towards my Lord.”

 


The Five Forts 🏰

بسم الله الرحمن الرحيم

.

Musa ibn Ahmad al-Hajjawi (d.968H), the author of the renowned ‘Zad al-Mustaqni’, painted a profound parable regarding the preservation of one’s Adab; failure of which, would lead to grave consequences for Iman itself:

يقال مثل الإيمان كمثل بلدة لها خمس حصون : الأول من ذهب ، والثاني من فضة ، والثالث من حديد ، والرابع من آجر ، والخامس من لبن ، فما زال أهل الحصن متعاهدين حصن اللبن لا يطمع العدو في الثاني ، فإذا أهملوا ذلك طمعوا في الحصن الثاني ثم الثالث حتى تخرب الحصون كلها ، فكذلك الإيمان في خمس حصون اليقين ، ثم الإخلاص ، ثم أداء الفرائض ، ثم السنن ، ثم حفظ الآداب ، فما دام يحفظ الآداب ويتعاهدها فالشيطان لا يطمع فيه ، وإذا ترك الآداب طمع الشيطان في السنن ، ثم في الفرائض ، ثم في الإخلاص ، ثم في اليقين

❝ It is said that the example of Iman (faith) is like the example of a town that has five (defensive) forts. The first of which is made of gold, the second of silver, the third of iron, the fourth of baked bricks, and the fifth of straw bricks. As long as the people of the town protect the straw bricked fortress, the enemy will not be able to reach the next fortress. If they neglect to defend it, the enemy will be covetous to reach the next, and then the next, until all the forts are ruined (and devastated).

As such Iman is like these five forts. The first is Yaqeen (certainty), the second is Ikhlas (sincerity), the third is fulfilling the Fara’id (obligatory duties), the fourth is performing the Sunan (recommended supererogatory deeds), and the fifth is preserving of Al-Adab (etiquette and mannerism); and shaytan makes a (false deceptive) promise that he has no desire in (targeting and spoiling) it. And so if Adab is abandoned, then shaytan makes an attempt on the Sunan, and then on the Fara’id, and then on Ikhlas, and then finally reaching Yaqeen. ❞

.

📗  غذاء الألباب في شرح منظومة الآداب للسفاريني 1/37


The Tremendous Ten 🔆

بسم الله الرحمن الرحيم

.

From the many narrations highlighting the virtue of first ten days of Dhu’l Hijjah is the following. ..’Abd Allah ibn ‘Abbas رضي الله عنه narrated that the Prophet ﷺ said:

ما من عملٍ أزكى عند اللهِ ولا عظمَ أجرًا من خيرٍ يعملُه في عَشرِ الأَضحى

❝ There is no deed that is more virtuous (and purer) with Allah, nor has a greater reward, than enacting goodness in the (first) ten days of sacrifice [i.e. Dhul-Hijjah]… ❞ [Al-Darimi, 1/375 (See ‘Saheeh Al-Targheeb, #1148)]

.

Al-Hafidh Ibn Rajab al-Hanbali رحمه الله said:

من عجز عن الحج في عام قدر في العشر على عمل يعمله في بيته…

“Whoever is unable to perform hajj for the year, should magnify the (first) ten days (of dhul-hijjah) and enact good deeds while at home…” [Lata’if al-Ma’arif, p.381]

الكثير الناس منهم يخفى عليه أن عشر ذي الحجة أفضل من العشر الأواخر لذا نراهم يغفلون عن العمل الصالح فيها كما في العشر الأواخر

Many people are veiled from the fact that the ten days of Dhu’l-Hijjah are better than the last ten days* (of Ramadan), thus we see them negligent in performing righteous deeds in them as they would in the last ten (of Ramadan).

تلكَ المشاعرُ التي كنْت تعيشُها شوقاً لاستقبالِ أوّل أيامِ شهرِ رمضَان ، ينبغي عليكَ أن تعيش ضعفها هذه الأيام ، فخيرُ أيامِ الدنيا ستقبلُ عليكَ فكنْ منْ خيرِ الناس فيْها

So those feelings that you live with, longing to receive (and embrace) the first days of Ramadan, should today be enlivened. For indeed, the best days of the world [i.e. Dhu’l Hijjah] are embracing you, so be the best of people in them!

See also: http://bit.ly/2w0mPew

.

* The first ten days of Dhu’l Hijjah are the best days of the whole year, while the last ten nights of Ramadan are the best nights of the whole year.


Seeking & Trusting

بسم الله الرحمن الرحيم

.

Pleasure of Seeking & Trusting

.

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.

.

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


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

.

‘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]

.

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

.

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