Commensurate

بسم الله الرحمن الرحيم

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Allah جل جلاله Said:

وَعَدَ اللَّهُ الَّذِينَ آمَنُوا مِنْكُمْ وَعَمِلُوا الصَّالِحَاتِ لَيَسْتَخْلِفَنَّهُمْ فِي الْأَرْضِ كَمَا اسْتَخْلَفَ الَّذِينَ مِنْ قَبْلِهِمْ وَلَيُمَكِّنَنَّ لَهُمْ دِينَهُمُ الَّذِي ارْتَضَىٰ لَهُمْ وَلَيُبَدِّلَنَّهُمْ مِنْ بَعْدِ خَوْفِهِمْ أَمْنًا ۚ يَعْبُدُونَنِي لَا يُشْرِكُونَ بِي شَيْئًا ۚ وَمَنْ كَفَرَ بَعْدَ ذَٰلِكَ فَأُولَٰئِكَ هُمُ الْفَاسِقُونَ  

“Allah has promised those among you who believe, and do righteous good deeds, that He will certainly grant them succession in the earth, as He granted it to those before them, and that He will grant them the authority to practise their religion, that which He has chosen for them (i.e. Islam). And He will surely give them in exchange a safe security after their fear (provided) they (believers) worship Me and do not associate anything (in worship) with Me. But whoever disbelieved after this, they are the Fasiqoon.” [Al-Noor, 55]

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Ibn Al-Qayyim said:  والعبد إن غير المعصية بالطاعة غير الله عليه العقوبة بالعافية والذل بالعز

“If the slave (of Allah) changes his sin (and disobedience) to obedience, Allah will change his punishment to safety, and change his humiliation to honour.”   [Al-Jawab al-Kafi, 93]

Shaykh Abdul Aziz bin Baz (rahimahullah) said:

فمتى تمسك المسلمون بدين الله والتزموا بما أوجب الله عليهم, وابتعدوا عما حرم عليهم, وحكموا شريعته, فإن الله سبحانه ينصرهم, ويؤيدهم على أعدائهم, ويكتب لهم النجاح والسعادة في الدنيا والآخرة, ويمنحهم الأمن في الدنيا وفي الآخرة, كما قال عز وجل: الذين آمنوا ولم يلبسوا إيمانهم بظلم أولئك لهم الأمن وهم مهتدون

“Whenever Muslims hold fast to the religion of Allah, and commit themselves to what Allah has enjoined upon them, and moved away from what is forbidden to them, and rule by His Law, then verily Allah Almighty will grant them victory and support them against their enemies. He will write for them success and happiness in this world and the Hereafter. As Allah ‘Azza wa Jal Said:

الذين آمنوا ولم يلبسوا إيمانهم بظلم أولئك لهم الأمن وهم مهتدون

“Those who believe and do not mix their belief with injustice – they will have security, and they are rightly guided.”  [Al-An’am, 82]

~ Majmu’ul Fatawa, 7/18

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Intentions Rain Rewards

بسم الله الرحمن الرحيم

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‘Abdullah, the son of Imam Ahmad asked his father, “O my father, counsel me” . He replied:

يا بني انو الخير فإنك لا تزال بخير ما نويت الخير

❝ O my son, (always) maintain a good intention (of purpose), for you will still (be rewarded) the good that was intended. ❞  [Ibn Muflih, ‘Adaab al-Shari’yyah’, 1/104]

After recording this statement in his work, ibn Muflih commented:

وهذه وصية عظيمة سهلة على المسئول سهلة الفهم والامتثال على السائل، وفاعلها ثوابه دائم مستمر لدوامها واستمرارها، وهي صادقة على جميع أعمال القلوب المطلوبة شرعا سواء تعلقت بالخالق أو بالمخلوق وأنها يثاب عليها

“This is a great piece of advice that is easy to comply to and understand, and its enactment provides constant and continuous reward. And this is true of all the actions of the hearts that are required by shari’ah; whether it is related to the Creator or to His creation, they will be rewarded for this…

ولم أجد في الثواب عليها خلافا قال الشيخ تقي الدين في كتاب الإيمان: ما هم به من القول الحسن والعمل الحسن فإنما يكتب له به حسنة واحدة وإذا صار قولا وعملا كتب له عشر حسنات إلى سبعمائة، وذلك للحديث المشهور في الهم

And I didn’t find that (attainment of) such reward differed from what was said by shaykh Taqi’udeen (ibn Taymiyyah) in his book, ‘Kitab al-Iman’: “There’s nothing they (intend) of saying good words and doing good actions, except that it is written for him as one good one deed. And if he implements his words and actions, it is written as (anything between) ten to seven hundred good deeds. And this narration is well-known to inspire.”

See also Saheeh al-Bukhari, 7062 & Muslim, 128


Qur’an Sanctifies

١- نزل جِبْرِيل بالقرآن
فأصبح جِبْرِيل أفضل الملائكة

٢- نزل القرآن على محمد ﷺ
فأصبح محمد سيد الخلق

٣- وجاء القرآن إلى أمة محمد ﷺ فأصبحت أمة محمد خير أمة

٤- نزل القرآن بشهر رمضان
فأصبح شهر رمضان خير الشهور

٥- نزل القرآن بليلة القدر
فأصبحت ليلة القدر خير الليالي

ماذا لو ينزل القرآن بقلبك؟
ماذا لو اصبح القران دستورا أسرتك أو لبلدك؟

 

1 – Jibreel brought down the Qur’an and he became the best of Angels ..

2- The Qur’an was revealed to Muhammad ﷺ and he became the leader/master of the creation.

3- The Qur’an came to the nation of Muhammad ﷺ and it became the best of nations.

4 – The Qur’an was revealed during the month of Ramadan and it became the best of months.

5 – The Qur’an was revealed in the Night of Al-Qadr and it became the best of nights ..

What if the Qur’an comes down in the depth of your heart? What if the Qur’an became the constitution for your household or country?

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REFLECT.


Protecting Your Fast

بسم الله الرحمن الرحيم

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Abu’l-Mutawakkil رحمه الله narrated that whenever Abu Hurayrah and his companions would be fast, they would go and sit in the masjid, and exhort:

  نطهر صيامنا  (“Let us purify our fasting”).

Abu’l-Mutawakkil said, in elaborating this statement:

لأن مخالطة الناس ومعافستهم قد تكون سببا في خدش الصوم فما أحوجنا إلى إحياء هذا الهدي في أيام الصوم

“(This is) because mingling with people (outside of the masjid) and social interaction may be a reason to scratch the fast, so we need to revive this guidance (of increased sitting in masajid) in the days of fasting.”  [Ibn Abi Shaybah, #8881]

While it’s not possible for many of us to sit in the masajid for prolonged periods of time, we can however, endeavor to strengthen the essence of fasting while out and about. As shaykh ‘Ali al-Tantawi رحمه الله said:

إذا أردتم أن تصوموا حقاً.. فصوموا عن الأحقاد والمآثم والشرور كفوا ألسنتكم عن اللغو وغضوا أبصاركم عن الحرام

❝ If you want to fast in reality… Then fast from malice and misdeeds, and cease the evil of false-speech that appears on your tongue; and turn your eyes away from the prohibited. ❞

May Allah grant us the acumen to see beyond rituals and safeguard the development of our spiritual well-being.


Essential Wisdom of Fasting

بسم الله الرحمن الرحيم

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Shaykh al-‘Allâmah Ibn Bâz رحمه الله was asked:

لا شك أن للصيام معانٍ سامية عظيمة، فنسأل يا سماحة الشيخ ونقول: ما هو الغرض من الصيام؟

Question: “No doubt, fasting has many great and lofty meanings. Therefore, we ask your eminence, ‘What is the (main) purpose of fasting?'”

الغرض من الصيام هو التقرب إلى الله جل وعلا وترك الشهوات التي كان يحتاجها طاعة له، وتعظيماً له, وتقرباً إليه بما شرع-سبحانه وتعالى

Answer:  “The purposeful intent behind fasting is to draw close to Allah ﷻ‎, by leaving all the (usual) desires he needs in order to be obedient to Allah and glorify Him, draw closer to Him with what He has prescribed.

لأن الله يحب من عباده أن يتقربوا إليه بترك ما تحبه نفوسهم طاعة له وتقرباً إليه، فإن من طبيعة الإنسان محبة الأكل والشرب والاتصال بأهله

For Allah loves His servants to draw closer to Him by leaving what they desire, in order to adhere and draw closer to Him. As the nature of man is to love to eat, drink and have relations with his wives.

فالله جل وعلا فرض عليه ترك ذلك في أيام الصيام تقرباً إليه، وابتلاء وامتحاناً له، هل يؤثر محاب الله أو يؤثر هواه

Thus, Allah ﷻ‎ made it obligatory to leave all of this during the days of fasting in order to draw closer to Him, as a means of trial and test for the servant. To see if he is puts the love of Allah ahead, or his own desires.

فإذا وفقهه الله لإيثار محاب الله وطاعته سبحانه وتعالى وصيانة صيامه عما حرم الله عليه كان ذلك دليلاً على قوة إيمانه وقوة يقينه، ورغبته بما عند الله عز وجل

So if Allah has permitted him to conciliate (in agreement) to the love of Allah and obedience to Him, and maintains fasting from what Allah has forbidden, then this is evidence of strength of his certainty (of faith) and the strength of his expressed will for the sake of Allah ﷻ‎. ”

[http://www.binbaz.org.sa/noor/9810]

Speaking about the wisdom behind fasting, shaykh al-‘Allâmah Ibn ‘Uthaymeen رحمه الله said:

والسنة تدلُّ على أن الحكمة الوحيدة هي التقوى، أما ما يكون وافداً عليها فهذا أمر ثانويٌّ مثل قول بعضهم: إن الإنسان يتذكر نعمة الله عليه بالغنى وتيسير الطعام والشراب حيث إنه يَمَسُّه الجوع والعطش وفقدُ النكاح في يومه، وقالوا: ليتذكر حال الفقير… الخ

” The Sunnah indicates that the primary (reason) is taqwah, as for what is considered secondary, such as the saying of some of them, ‘(It is) a reminder of the blessings of Allah upon the person for the riches (he is granted) and the ease with which he can access food and drink; whereas he is touched by hunger and thirst and the loss of marital relations during his day’. They also say, ‘It is to remember the state of poverty that people endure… etc. ”

[Al-Duroos al-Fiqhiyyah, 2/29]

 


For the Love of Books!

بسم الله الرحمن الرحيم

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Muslims have generally become apathetic to reading books. We simply don’t read enough – and when we do, it is done from a distance that prevents its understanding and impact from being felt. In making use of books and handling them in a more meaningful way, Abu Zayd al-Nahawi (d.215H) said, as was reported by Al-Khateeb in his, ‘Al-Jaami li Akhlaq al-Rawi’, 1/277:

لا يضيء الكتاب حتى يظلم

“The book will not illuminate until it is darkened.”

The intent here is that the brightness of the book and its illumination [from the knowledge it contains] won’t be fully utilised and benefited from, except when it is exhausted, accompanied by footnotes, comments, traces (of notetaking and ink) etc. until the book becomes darkened. This indicates two important things:

i. Taking care in reading and showing great interest in the content.

ii. To intentionally make notes therein and not to insist the book remains pristine and without blemish, thus preventing its content from shining through, such that it obscures the character of the book and prevents its beneficial use.

Regarding the love for books and studying them, Dr. Ali Al-Omran wrote in his beautiful work, ‘Nathar al-Seerah wa thamar al-Suhbah’ (the sprinkled biography and fruit of companionship) regarding Al-Allamah Bakr ibn Abdullah Abu Zayd (Allah have mercy upon him); a story that expresses his love for the world of books. Quoting Dr. Fahd ibn Saad Al-Juhani:

“Shaykh al-Qadi Muhammad al-Rifa’i al-Juhani (the owner of a huge library in Makkah, located in his home in al-Hidafah neighbourhood) told him that Shaykh Bakr ibn Abdullah Abu Zayd (Allah have mercy on him) was an acquaintance of his and one day asked him about a book, which he was searching for but unable find. Al-Rifa’i immediately said, ‘I have the book!” Shaykh Bakr made a request for it (knowing that Rifa’i does not lend books and is known for his dislike of lending), but he dared to hope for the book’s timeless knowledge and the mercy of the science connected to it!

After a while, Rifa’i agreed under the pressure of friendship and the mercy of knowledge, but stipulated that it must be returned the following morning. Shaykh Bakr accepted the condition without hesitation, and he then hurried home to race against the ticking clock and spent his entire night on the treasure he had, which was a temporary guest for what seemed to be, the fastest of nights.

Al-Rifa’i spent his night in fear since the unique book was taken out of his library, fearing it would not be returned safely to its shelf, for what seemed to him, the slowest of nights. This charged atmosphere of anxiety lit a glimmer of hope. Al-Rifa’i remembered that he had another copy of the book, not an original like the one shaykh Bakr took. He got up from his bed and went down to the library in the middle of the night, wandering through the library and searching for this copy. Time was in vain, where would he find such a small folder among thousands of books?

The feeling of desperation to find it took over his mind, and the dawn of hope was also returning (with the break of fajr) that he would be reunited with the borrowed book. He finally managed to find the second copy. He later met shaykh Bakr and took his book back, but noticed the effects of stress on his face and redness in his eyes. He asked about this, and shaykh Bakr said, ‘I spent my night reading and copying what I needed and did not cloud my eyes with sleep!’ He also noticed Rifa’i’s face too and asked, ‘You too seem stressed and your eyes do not differ from what you asked me about.’ Al-Rifa’i replied, ‘I spent my night searching for the other copy of the book in my entire library…’

Each of them was surprised by the other, and no wonder the lovers of something are always one. Al-Rifa’i asked shaykh Bakr to, “take the second copy as a gift, and you will see signs of satisfaction with what you have done.” And he grabbed the hands of shaykh Bakr and walked towards his home. Both tired and having won the same ambition and the pleasure of their soul.”


Is Seeing Believing?

بسم الله الرحمن الرحيم

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Abu Hurayrah رضي الله عنه narrated that the Messenger of Allah ﷺ said:

رأى عيسى بن مريم رجلا يسرق ، فقال له : أسرقت ؟ قال : كلا ، والله الذي لا إله إلا هو ، فقال عيسى : آمنت بالله ، وكذبت عيني

“Jesus, son of Mary saw a man stealing (something) and asked him, ‘Did you steal?’ He replied, ‘Most definitely not, by Allah besides whom there is no ilah’. Jesus said, ‘I believe in Allah and my eyes have deceived me’.” [1]

Jesus عليهم السلام had such awe for Allah ﷻ that to honour His Mention, he attributed the error to his eyes instead. Ibn Qayyim said, “The truth is that his heart was overwhelmed with (the love of) Allah, and an oath by a liar (in Allah’s Name) made him lay the charge to his eyesight…” [2]

We see in the folds of the story how the great Prophet of Allah attributed the wrong on himself despite the fact he viewed a wrong having taken place. If we compare such attitudes to what we see today of much mistrust and suspicion that occurs between Muslims, for things that may not have even taken place; and where abstracts and hearsay are common; and where even apologies are rarely accepted… far are we from the Words of Allah:

يَا أَيُّهَا الَّذِينَ آمَنُوا اجْتَنِبُوا كَثِيرًا مِّنَ الظَّنِّ إِنَّ بَعْضَ الظَّنِّ إِثْمٌ

“O you who believe! Avoid suspicion much (as possible), for suspicion in some cases is a sin…” [3]

Abu Hurayrah رضي الله عنه narrated that the Messenger of Allah ﷺ said:

إيَّاكُمْ والظَّنِّ، فإنَّ الظَّنَّ أكْذَبُ الحَدِيثِ

“Beware of conjecture, for conjecture is the most lying of speech” [4]

And contrary to conjecture, there is no doubt that Muslims need to invigorate Ihsan, and show genuine want in securing and safeguarding fraternal relationships. Strong bonds enliven hearts and reassure strength; and as an old Arab saying states, “resisting conjecture, is better than to offend”, so we need to find ways to resist supposition and remove negative temptation from our hearts. Some points of benefit that can be extracted from the original hadeeth are:

1. The humility of Jesus عليهم السلام and his open heart in accepting the witness of his people.
2. His not holding suspicion despite witnessing the theft because of a mighty oath.
3. That theft was a crime in all previous religions before Islam.
4. That the man who stole was likely unbeknown to Jesus عليهم السلام.
5. To maintain husn ad-dhann (having good opinions of others) as a rule, and not to always opt for exceptions to the rule.
6. Reconciling upon genuine goodness is better than to become estranged and alienate.

Abu Darda’ رضي الله عنه narrated that the Messenger of Allah ﷺ said:

ألا أخبركم بأفضل من درجة الصيام والصلاة والصدقة ؟ قالوا : بلى ، قال : إصلاح ذات البين ، وفساد ذات البين الحالقة

“Shall I inform you of what is better than the rank of (voluntary) fasting, prayer and charity?” The Companions said, “Yes (O Messenger of Allah)”. He said, “Reconciling (i.e. making peace) between yourselves, for discord between you is the shaver.” [5]

In the version of at-Tirmidhi (2509) it explains what the “shaver” is: هي الحالقة لا أقول تحلق الشعر ولكن تحلق الدين [“…(I do not say that) it shaves hair, but rather it shaves (one’s) Deen.”]

How many relationships have led to ruination due to suspicion, argumentation and misunderstanding and other such anomalies? The corruption caused by such outcome eat away at a person’s Islam until their unity weakens and victory departs from them. [6]

May Allah ﷺ strengthen and continually renew our bonds of brotherhood, for this is extremely hard upon Shaytan.

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References:

[1] Saheeh al-Bukhari, 3444
[2] see ‘Ighathatil Lahfan’ of Ibn al-Qayyim
[3] Al-Hujuraat, 12
[4] Agreed Upon
[5] Abu Da’wud, 4919 – graded as saheeh by al-Albani and al-Waadi’
[6] See also ‘Fath al-Bari’, 3260 and this explanatory article.