Saturday 26 April 2014

How to get Benefits?



In the Name of Allâh, the Most Beneficent, the Most Merciful
By Ibn Qayyim al-Jawziyyah al-Fawaaid- (174)
'So also if the father, who is compassionate towards his son, knowing what is good for him, sees that some bad blood has to be removed from his son for his own good, by incurring severe pain by cutting his skin and cutting his veins. If he knows that his cure lies in cutting off one of his limbs, he does so and does all of this out of compassion and mercy to his son. If he sees that the betterment of his son lies in him withholding something from him, he withholds it from him, and is not lavish towards him because he knows that this causes his corruption and destruction and he often withholds from his son what he desires, for his own good and to protect him, not out of miserliness towards him.
So, if the wisest of all judges, the Most Merciful, the Most Knowledgeable, who is more merciful towards His servants than they are to themselves or their parents are to them, sends down upon them that which they dislike, then it is better for them than Him not sending it upon them, rather it is a benevolence and kindness to them. For if they were left to choose for themselves they would be incapable of knowing, intending or doing that which benefits them, but He - how perfect He is - has taken charge of managing their affairs according to His knowledge, wisdom and mercy, whether they like or dislike it. This being known to those who believe with certainty in Allaah’s Names and Attributes, so they do not find fault in any of His laws. This is hidden to those ignorant of Allaah, His Names and Attributes, so they disputed with Him in His regulations and found reproach in His wisdom and did not submit to His decisions, but rather opposed them with their corrupt intelligence, false opinions and unjust behavior. So they did not know their Lord nor did they achieve that which benefits them. And Allaah is the One who bestows.
Hence when the servant succeeds, by way of this knowledge, he lives in a Paradise in this world before the Hereafter, whose comforts can only be compared to the comforts of Paradise in the Hereafter. Verily he does not cease to remain pleased with his Lord and this pleasure is the Paradise of this world and a comfort to those who have knowledge. Indeed his soul is content with all that it encounters from the decree which Allaah has chosen for him, and his soul is at peace with His religious laws and this is pleasure with Allaah being the Lord, with Islaam as the way of life and Muhammad as being the Messenger, and whoever has not achieved this has not tasted eemaan."

Courtesy Of: Islaam.com  Source: kalamullah.com

Sunday 20 April 2014

The Purification of the Heart from Kibr (Pride).



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

By Imam Uthman dan Fodio
Pride is one of the blameworthy qualities and it is forbidden to have it. Allah ta`ala said: "I will turn away from My signs those who are arrogant in the earth without right." As far as its reality is concerned, you should know that pride is divided into inward and outward pride. Inward pride is a quality within the self, and outward pride is action which appears through the limbs.

The name pride (kibr) is more appropriate for the inward quality. As for action, it is the result of that quality, and you must know that the quality of pride demands action. When it appears on the limbs, it is called arrogance (takabbur), and when it does not manifest itself, it is called pride (kibr). Its root is the quality in the self which is satisfaction and confidence at seeing the self above anyone towards whom he is overbearing. Mere self-exaltation does not make someone arrogant. He might well exalt himself while seeing that another person is greater than him or his equal. In this case, he is not overbearing toward him. It is not enough merely to disdain others. In spite of his disdain, a person might see himself as more despicable and therefore, he would not be considered arrogant. If someone sees the other as his equal, he is not considered arrogant. He must see that he has a rank and someone else has a rank, and then see his rank as above the other's rank. When he exalts his own value in relationship to someone else, he despises the one below him and puts himself above the other's company and confidence. If it is very extreme, he may spurn the other's service and not consider him worthy to stand in his presence. If it is less extreme, he may reject his basic equality, and put himself above this other in assemblies, wait for him to begin the greeting, think that it is unlikely that he will be able to fulfill his demands and be amazed at him. If he objects, the proud man scorns to answer him. If he warns him, he refuses to accept it. If he answers him back, he is angry. When the proud man teaches, he is not courteous to his students. He looks down upon them and rebuffs them. He is very condescending toward them and exploits them. He looks at the common people as if he were looking at asses. He thinks that they are ignorant and despicable.

There are many actions which come from the quality of pride. They are too many to be numbered. This is the reality of pride.
The harm it does is immense. The 'ulama' can help you but little against it, let alone the common people. How could its harm be other than great when it comes between a man and all the qualities of the mu'minun? Those qualities are the doors to the Garden. Pride locks all those doors because it is impossible for him to want for the mu'minun what he wants for himself while there is anything of self-importance in him. It is impossible for him to have humility - and humility is beginning of the qualities of those who guard themselves out of fear of Allah - while there is any self-importance in him. It is impossible for him to remain truthful while there is self-importance in him. It is impossible for him to abandon anger while there is self-importance in him. It is impossible for him to offer friendly good counsel while there is self importance in him. It is impossible for him to accept good counsel while there is self-importance in him. He is not safe from the contempt and slander of others while there is self-importance. There is no praiseworthy quality but he is incapable of it from the fear that his self-importance will slip away from him.

As far as its cure is concerned, there are two parts: the knowledge-cure and the action-cure. The remedy can only be affected by joining the two of them. The knowledge-cure is to know and recognize yourself and to know and recognize your Lord. That will be enough to remove your pride. Whoever knows and recognizes his own self as it should be known and recognized, knows that it is not worthy of greatness, and that true greatness and pride are only for Allah. As for gnosis of his Lord and His glory, it is too lengthy a subject for us to discuss here [...].

Self-recognition is also a lengthy subject. However, we will mention what will help you towards humility and submissiveness. It is enough for you to recognize one ayah of the Book of Allah. The knowledge of the first and the last is in the Qur'an for whoever has his inner eye open. Allah ta`ala said: "Perish man! How thankless he is! Of what did He create him? Of a sperm-drop. He created him, and determined him, and then made him the way easy for him. Then He makes him die, buries him, and then, when He wills, raises him."
This ayah points to the beginning of man's creation, his end, and his middle. Let a man look at that if he desires to understand its meaning.

As for the beginning of man, he was "a thing unremembered". He was concealed in non-existence. Non-existence has no beginning. What is lower and meaner than obliteration and non-existence? He was in non-existence. Then Allah created him from the basest of things, and then from the most unclean thing. He created him from earth and then from a sperm-drop, blood-clot, then a lump of flesh. Then He made the flesh bones, and then clothes the bones in flesh. This was the beginning of his existence and then he became a thing remembered. He was a thing unremembered by reason of having the lowest of qualities and attributes since at his beginning, he was not created perfect. He was created inanimate, dead. He neither heard, saw, felt, moved, spoke, touched, perceived, or knew. He began by his death before his life, by weakness before his strength, by ignorance before knowledge, by blindness before sight, by deafness before hearing, by dumbness before speech, by misguidance before guidance, by poverty before wealth, and by incapacity before capacity.

This is the meaning of His word, "From what did He create him? And determined him," and the meaning of His word, "Has there come upon a man a period of time when he was a thing unremembered? We created him of a sperm-drop, a mingling, trying him. We made him hearing, seeing. We guided him upon the way, whether he is thankful or unthankful."
He created him like that at the beginning. Then He was gracious to him and said, "We made the way easy for him." This indicates what He wills for him during the period from life to death. Similarly, He said, "of a sperm-drop, a mingling, trying him. We made him hearing, seeing. We guided him on the way." The meaning here is that He gave him life after he was inanimate and dead - first from the earth, and then from a sperm-drop. He gave him hearing after he was deaf and He gave him sight after he lacked sight. He gave him strength after weakness and knowledge after ignorance. He created his limbs for him with all they contain of marvels and signs after he lacked them. He enriched them after poverty, made him full after hunger, clothed him after nakedness, and guided him after misguidance. Look how He directed him and formed him. Look at how He made the way easy for him. Look at man's overstepping and at how thankless he is. Look at man's ignorance and how he shows it.

Allah ta`ala said, "Part of His sign is that He created you from earth." He created man from humble earth and unclean sperm after pure non-existence so that he would recognize the baseness of his essence and thereby recognize himself. He perfected the sperm-drop for him so that he would recognize his Lord by it and know His immensity and majesty by it, and that He is the only one worthy of true greatness and pride. For that reason, He described him and said, "Have We not given him two eyes and a tongue and two lips, and guided him on the two roads?"

He first acquainted him with his baseness and said, "Was he not a sperm-drop extracted? Then he was a blood-clot. Then He mentioned His favour and said, "He created and fashioned and made a pair from it, male and female," in order to perpetuate his existence by reproduction as his existence was acquired in the beginning by original formation. When you begin in this manner and your states are like this, how can you have arrogance, pride, glory, and conceit? Properly speaking, man is the lowest of the low and the weakest of the weak. Indeed, even if He had perfected him, delegated his command to him and made his existence go on by his own choice, he would still dare to be insolent and would forget his beginning and his end. However, during your existence, He has given illnesses power over you, whether you like it or not, and whether you are content or enraged. You become hungry and thirsty without being able to do anything about it. You do not possess any power to bring either harm or benefit. You want to know something but you remain ignorant of it. You want to remember something and yet you forget it. You want to not forget something and yet you do forget it. You want to direct your heart to what concerns it and yet you are caught up in the valleys of whispering and thoughts. You own neither your heart nor yourself. You desire something while your destruction may be in it, and you detest something while your life may be in it. You find some foods delicious when they destroy and kill you, and you find remedies repugnant when they help you and save you. You are not safe for a moment, day or night. Your sight, knowledge, and power may be stripped away, your limbs may become semi-paralyzed, your intellect may be stolen away, your soul may be snatched away, and all that you love in this world may be taken from you. You are hard-pressed, abased. If you are left alone, you go on. If you are snatched away, you are annihilated. A mere slave. A chattel. You have no power over yourself or anyone else. What can be more abased? If you recognize yourself, how can you think yourself worthy of pride? If it were not for your ignorance - and this is your immediate state - you would reflect on it. Your end is death. It is indicated by His word, "Then He makes him die and buries him. Then, when He wills, He raises him." The meaning here is that your soul, hearing, sight, knowledge, power, senses, perception, and movement are all stripped away. You revert to the inanimate as you were in the first place. Only the shape of your limbs remains. Your form has neither senses nor movement. Then you are placed in the earth and your limbs decay. You become absent after you existed. You become as if you were not, as you were at first for a long period of time. Then a man wishes that he could remain like that. How excellent it would be if he were left as dust! However, after a long time, He brings him back to life to subject him to a severe trial. He comes out of his grave after his separated parts are joined together, and he steps out to the terrors of the Rising. He is told, "Come quickly to the Reckoning and prepare for the Outcome!" His heart stops in fear and panic when he is faced with the terror of these words even before his pages are spread out and he sees his shameful actions in them. This is the end of his affair. It is the meaning of His word, "Then when He wishes, He raises him."
How can anyone whose state this is be arrogant? A moment of freedom from grief is better than arrogance. He has shown the beginning and the middle of his condition. If his end had appeared to him - and we seek refuge from Allah - perhaps he would have chosen to be a dog or a pig in order to become dust with the animals rather than a hearing, speaking man, and meet with punishment (if he deserves the Fire). When he is in the presence of Allah then even the pig is nobler than him since it reverts to dust and it is spared from the Reckoning and the punishment. Someone with this state at the Rising can only hope for pardon, and he cannot be at all certain about it. How then can he be arrogant? How can he see himself as anything to which excellence is attached? This is the knowledge-cure.

As far as the action-cure is concerned, it is to humble yourself to people in a constrained unnatural manner until it becomes natural for you.
Courtesy Of: Islaam.com  Source: kalamullah.com

Sunday 13 April 2014

The Life of This World


In the Name of Allâh, the Most Beneficent, the Most Merciful
Abu 'Abdirrahmaan Muhammad al-Kanadi
Al hamdulillahi rabbil ‘aalameen wa salaatu wa salaamu ‘ala ashrifil anbiyaai wa al mursaleen nabeeyana Mohammad wa ‘ala aalihi wa sahbihee ajma’een.
Wa b’aad:
Truly, we were granted this life to be tested which of us would remain steadfast in the dhikr (remembrance) and shukr (gratitude) of Allah (Subhaanahu wa ta’aala). Living in a landmine where every step you take can lead to your possible destruction, and not destruction of the body but rather of the soul, we see people being annihilated every single day.

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

Know, that no one lives in this dunya except that he will be eaten by it in its entirety or will leave bruised and scarred except for those whom Allah (Subhaanahu wa ta’aala) has mercy upon. Hassan al Basari (Rahimahullah) had some wise words concerning the dunya when he said: "So beware of this land (the dunya) that is falling down and is misleading and deceiving, being decorated by its deceit and having eluded (others) by its delusion, and having killed its people with its hopes. It looks forward with anticipation towards the one who proposes to it for marriage. Hence it becomes like the unveiled bride -all the eyes are looking towards it, and the souls are in love with it, and the hearts are captivated by it".[1] Indeed he was true in his words, as we are all guilty of the crime of being deceived by the dunya with its beauty and glamour. Some of us were fortunate to get out, al hamdulillah, while others have wandered off into the everlasting dark tunnel that had no light at its beginning and has no light at its end, and the only thing that will allow him to leave is death itself. Refuge is sought with Allah (Subhaanahu wa ta’aala) from such an evil ending.

And know for a fact that no matter how much good you may see in this dunya, in reality it is just a wolf dressed in sheep’s clothing. Had there been any good in it, then Allah (Subhaanahu wa ta’aala) would have made it a place of reward, and place of dissension of His mercy. But rather Allah (Subhaanahu wa ta’aala) only sent one of His mercies upon the earth through which we are kind to one another, and rather has made it a place of trial and tribulation and a true prison for the believer. Likewise, had there been good in it we would have seen the Prophet (Salla Allahu ‘alayhee wa Sallam) being attached to it and living in its luxuries but rather he sacrificed it all with full certainty in that which will come after is better and everlasting. Thus, he (Salla Allahu ‘alayhee wa Sallam) said: “The dunya is cursed. Cursed is all that is in it except for the remembrance of Allah, and that which resembles it, a scholar, and a student (of knowledge).” [2] So do we need anymore proof that this dunya is an endless pit for the one who is not careful and falls into it?

One of the most beautiful words ever uttered were at the end of a seerah lecture where the speaker said referring to the Prophet (Salla Allahu ‘alayhee wa Sallam) "He had the world at his feet, yet not a dinar to his name.” Indeed that’s what true zuhd (asceticism) and taqwaa (piety) is, having the dunya bestowed upon you from every angle imaginable and sacrificing it for the noble face of your creator and sustainer, truly noble attribute that most have lost, except those who have been encompassed by the mercy of Allah (Subhaanahu wa ta’aala). So let us abandon this dunya and its temporary beauty for the joys, which will last for eternity. Let us be the children of the aakhirah and not of the Dunya as 'Ali (Radiya Allahu ‘anhu) said: “Verily the dunya is coming to an end, and the aakhirah is coming to a beginning and they both have children. So be children of the aakhirah and don’t be children of the dunya. For verily today there is action with no account and tomorrow there’s account with no action”. [3] So let us wear the garments of Imaan (belief) and Taqwaa (piety) as they are the only true garments the cover the 'awrah, and are the only protection from the tribulations of the dunya. Like Allah (Subhaanahu wa ta’aala) said “And take provision, verily the best of provisions is at-Taqwaa" [4] and as He (Subhaanahu wa ta’aala) says, " Verily for the Muttaqeen (people of Taqwaa) is success (paradise)" [5] and as He (Subhaanahu wa ta’aala) says, “Indeed successful are the believers” [6] and as he (Subhaanahu wa ta’aala) says, "Verily those who believe and do righteous deeds will have the gardens of al-Firdous (the loftiest form of paradise)” . [7] May Allah (Subhaanahu wa ta’aala) make us of these people. Aameen.

Lastly, before I end off I leave you with the words of the Prophet (Salla Allahu ‘alayhee wa Sallam) "Every man starts his day being a vendor of his soul, either freeing it or bringing about its ruin". He who enslaves his soul to Allah has indeed liberated it and he who enslaves his soul to his whims and desires then let him prepare for a marriage to captivity till death do you part. Proving this point is the statement of the 'Allaamah of raqaaiq Ibn ul-Qayyim (Rahimahullah), "Verily the life of man is in the life of his heart and his soul. And there is no life in the heart except by knowing its creator, having love for him, worshipping him solely, turning to him in times of need, and seeking tranquility with His remembrance. And he who loses this life has lost all good. Even if he attempts to substitute (this loss) with all that is in the world. For verily not even all of the world together would be able to replace this life. And verily for everything that a slave loses there is a substitute, but the one who loses Allah will never find anything to replace Him" [8]

So take these two sayings, read them, understand them, and implement them to the best of your ability, and know, without a doubt, that Allah (Subhaanahu wa ta’aala) is the one who grants success.
  • The statement of Fudayl bin `Iyyad (Rahimahullah), "Man's fear of Allah is equal to his knowledge of Him and his renunciation of worldly pleasures is equal to his desire in the Hereafter." [9]
  • Secondly, the advice of Sufyan ath-Thawree (Rahimahullah), "Work for the sake of this life within the extent of your stay in it, and for the Hereafter within the extent of your stay therein." [10]
And Allah (Subhaanahu wa ta’aala) knows best.
May Allah (Subhaanahu wa ta’aala) make us of those people who benefit from admonition and of those who when they are given are thankful, when tested are patient, and when sin are repentful (as these are the keys to success in this dunya and the aakhirah). Aameen.
Completed on the 3rd day of Safar 1424 A.H.
By the Slave of Allah, the one most in need of His mercy
Abu ‘Abdir Rahman Mohammad Al Kanadi
Al Madeenah An-Nabaweeyah

Footnotes:
[1] Related by Abu Nu’aym in Al Hilyah (2/135-136)
[2] Related by Tirmidhi, Ibn Maajah, and Bayhaqi. The wording is taken from Shaikh al-Albaani’s Saheeh at-Targheeb wat-Tarheeb (1/34).
 [3] Related by Ibn ul-Qayyim in Ad Daa’ wad-Dawaa- Fasl 15.
[4] Surah Al-Baqarah (2), Ayah 197.
[5] Surah An-Nabaa (78), Ayah 31
[6] Surah Al-Mumi’noon (23), Ayah 1.
[7] Surah Al-Kahf (18), Ayah 107.
[8] Related in Ibn ul-Qayyim’s Ad Daa’ wad-Dawaa- Fasl 49. 
[9] Related in Abdul-Malik Al-Qasim’s Life is a Fading Shadow, (Dar-us-Salam).
[10] Ibid.

Courtesy of: kalamullah.com

Thursday 10 April 2014

Surah Al-Qiyamah - The 75th Surah of The Holy Quran.




This Surah has 40 ayaat and it is ‘makki’. It is narrated from the Holy Prophet (S) that the person who recites this Surah will be counted from among those who believed in the Day of Judgement and his face will be shining when he is raised from his grave. It is also narrated that frequent reciters will be raised with handsome and attractive faces on the Day of Judgement.

Recitation of this Surah increases sustenance and protects the life and possessions of the reciter. He is liked by people. Surah al-Qiyamah also makes a person chaste, humble and sincere. Drinking water in which this Surah has been written keeps the heart safe from ailments.

Surah Al-Mulk - The 67th Surah of the Holy Quran.



Jabir Radiyallahu ‘anhu narrates that Nabi Sallallahu ‘alaihi wasallam did not use to sleep until he recited Alif Lam Mim Sajdah, (Surah 32) and Tabarakalladhl biyadihil mulk (Surah 67). (Tirmidhi)
Abu Hurairah Radiyallahu ‘anhu narrates that Nabi Sallallahu ‘alaihi wasallam said: Indeed, there is a Surah in the Qur’an having thirty verses, which intercedes for its reciter until he is forgiven. And that Surah is: Tabarakalladhl biyadihil mulk (Surah 67). (Tirmidhi)
Ibne-’Abbas Radiyallahu ‘anhuma narrates that someone, amongst the companions of Nabi Sallallahu ‘alaihi wasallam, set up his tent over a grave, without realizing that it was a grave. Suddenly he heard the person of the grave reciting Surah Mulk, upto to end of the Surah. He came to Nabi Sallallahu ‘alaihi wasallam and said: O Rasulallah I set up my tent unknowingly over a grave, and suddenly I heard someone reciting Surah Mulk up to its end. Nabi Sallallahu ‘alaihi wasallam said: It is the defender; it is the protector which safeguards him from the Punishment in the grave. (Tirmidhi)
Ibne-Mas’ud Radiyallahu ‘anhu narrates that: The torment starts from the side of the feet of a dead man in the grave. The feet say: There is no way for you to come through us, for he used to recite Surah Mulk {Surah 67). Then the torment advances towards him from his chest or the stomach. It says: There is no way for you to come through me, for he used to recite Surah Mulk. Then the torment advances from towards his head. The head says: There is no way for you to come through me, as he used to recite Surah Mulk. (‘Abdullah ibne-Mas’ud says) This Surah prevents the torments of the grave. It was also called Surah Mulk in the Taurat (Torah). He who recites it at night, is indeed blessed with a tremendous reward.
(Mustadrak Hakim)
Reference: islamhadith.com