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Preserving the Jewels of Islaamic Knowledge

Archive for the ‘Scholarly Gems’ Category

Excerpt from “The Best Plan for Our Life”

Posted by tayybahppn on April 8, 2009

 

“Most of our programs today are based on “may Allah forgive us.” Which means, Allahu Ghafoorun Raheem [Allah is oft-forgiving, most- merciful]. “Whatever I do, Allahu Ghafoorun Raheem. I cannot do better than that.” Why?!

 

Why would you be so satisfied with this low standard when it comes to dealing with Allah subhanahu wa ta’ala? When it comes to dealing with your customers, you’re always looking for the best performance. By what? Looking for the best programs available in the market. Software, upgrade your systems. Hardware, you buy a new system. All of this to help you manage your time and manage your business.

 

Have you ever tried to program and upgrade your spiritual software? The hardware is one. That’s you. But your software, your understanding – the system by which you work in this life – have you ever tried that?

 

You probably need some extra help: manuals, books, [soft]ware to add to your life – to read and learn and exercise.

 

Well, here is the solution I have – a software that will help you in sha’ Allah ta’ala in this life, and hopefully in the aakhirah. This software is divine, and it’s very, very simple. I call this “The Best Roadmap – or Blueprint – for a Successful Career and Successful Life in this Dunya.” This is a good plan. You start with this, and that’s the best program you would ever have in your life in sha’ Allah subhanahu wa ta’ala.

 

What is it? Here is the plan:

 

 

عن أبي ذر الغفاري رضي الله عنه، و معاذ ابن جبل، رضي الله عنهم جميعا،
قال رسول الله صلى الله عليه و سلم: ” اتق الله حيثما كنت، و أتبع السيئة
الحسنة تمحها، و خالق الناس بخلق حسن.”

 

The Prophet  said in this hadith:

اتق الله
– fear Allah

حيثما كنت – wherever you are

و أتبع السيئة الحسنة تمحها
– and follow every bad deed that you make
in life with another one that is better (hasana/حسنة), it will erase
that

و خالق الناس بخلق حسن
– treat people with good manners

 

The whole article can be found on MuslimMatters

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Being content with the decree of Allaah

Posted by tayybahppn on April 8, 2009

A poem by Imaam Al-Shaafi’ee

 

الرضا بقضاء الله”  الإمام الشافعي”
   
دع الأيام تفعل ما تشـــاء                 وطب نفسا إذا حكم القضاء  
ولا تجـــزع لحادثة الليالي                 فمـــا لحوادث الدنيا بقاء  
وكن رجلا على الأهوال جلدا             وشيمتك السماحة والوفــاء  
وإن كثرت عيوبك في البرايا                وسرك أن يكون لهـا غطاء
تستر بالسخــاء فكل عيب                 يغطيه كمــا قيل السخـاء
ولا تر للأعـــادي قط ذلا                      فإن شماتة الأعــداء بـلاء
ولا ترج السماحة من بخيـل                فمــا في النار للظمآن ماء
ورزقك ليس ينقصـه التأني                 وليس يزيد في الرزق العناء
 
ولا حزن يدوم ولا سـرور                       ولا بؤس عليك ولا رخــاء
إذا مــا كنت ذا قلب قنوع                     فأنت ومالك الدنيا ســـواء
ومن نزلت بساحته المنايــا                  فلا أرض تقيه ولا سمـــاء
وأرض الله واسعــة ولكن                      إذا نزل القضا ضاق الفضـاء

 

Being Content with the Decree of Allah

 

Let time pass by, and do as it wishes;

And restrain your soul when the decree of Allah is ordained

And despair not over your afflictions

For, worldly miseries are not everlasting

When calamity strikes, face up like a man

And let your traits be that of forgiveness and fidelity

If your flaws are plenty and are manifest

And your wish is that they be concealed

Know, that munificence hides every fault

And how many flaws are veiled by generosity!

Never should you seek to humiliate yourself to your enemies,

For their gloating over you is in itself an infliction,

Do not expect forgiveness from a miser,

For the parched do not quench their thirst from fire

Your sustenance will not diminish by neglect,

And it will not increase by exertion or by more toil

Neither does agony abide, nor happiness

And neither bad-times nor times of joy and comfort

If you are a person whose heart is satisfied with what he has

Then you and the owner of all possessions are equal

And those who have entered the sphere of death

The earth cannot hide them nor heavens

Surely, the land of Allah is vast, but –

When the ordainment of Allah descends even the open valley congests

Let the world betray and deceive every moment –

No matter what; there is no escape from death.

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The Void, Sadness, and Emptiness of the Heart

Posted by tayybahppn on April 8, 2009

by Ibn Qayyim al Jawziyya

 

“Truly in the heart there is a void that can not be removed except with the

company of Allah . And in it there is a sadness that can not be removed

except with the happiness of knowing Allah  and being true to Him. And in it

there is an emptiness that can not be filled except with love for Him and by

turning to Him and always remembering Him. And if a person were given all of

the world and what is in it, it would not fill this emptiness.”

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How do Actions Reach the Heart

Posted by tayybahppn on April 8, 2009

 

Ibnul Qayyim, in Baab alHijrateen (I believe), asked: How do actions reach the heart?

 

Think of a situation where someone might be reading alHamdu lillaah 1 juz’ a day, does prayer and nafl on time, fasts all day, yet they still fall into something haraam. How come?

 

Ibnul Qayyim says: because his or her actions didn’t reach the heart.

 

So how do actions reach the heart?

Who knows?

Who wants to know?

 

A human will always fall into sin no matter what, but a person who does a lot of good deeds should be less prone.

 

So how do actions reach the heart?

 

1. الخواطر حراسة

2. صدق التأهب للقاء الله

truthfulness in being ready to meet Allaah swt

 

Although both need a lot of explanation, but why don’t you let your heart guide you?

See what it tells you, and if you feel like it, you can share some beautiful meanings with your PPN family.

 

I might share something too. But let me listen… can you hear it?

 

Some Replies

First and foremost–“innamul ‘amaalu bin niyaat”. This means “guarding our thoughts” includes guarding our intentions; our actions reach our heart when they are sincerely done for the sake of Allah  desiring His reward alone. This also ties in with #2, truthfulness in being ready to meet Allah .

 

The second point to note, guarding our thoughts are so much harder than guarding our actions because our mind literally can run WILD, so if we are able to guard our thoughts than guarding our actions becomes easier.

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Balancing Fear with Hope

Posted by tayybahppn on April 8, 2009

by Imam Ibn ul Qayyim al Jawziyyah in Madaarij us Salikeen

 

فصل القلب في سيره إلى الله عز وجل بمنزلة الطائر فالمحبة رأسه والخوف
القلب في سيرة إلى الله عز وجل بمنزلة الطائر. فالمحبة رأسه. والخوف والرجاء جناحاه
فمتى سلم الرأس والجناحان فالطير جيد الطيران ومتى قطع الرأس مات الطائر ومتى فقد الجناحان فهو عرضة لكل صائد وكاسر ولكن السلف استحبوا أن يقوى في الصحة جناح الخوف على جناح الرجاء وعند الخروج من الدنيا يقوى جناح الرجاء على جناج الخوف هذه طريقة أبي سليمان وغيره قال : ينبغى للقلب أن تكون الغالب عليه الخوف فإن غلب عليه الرجاء فسد وقال غيره : أكمل الأحوال : اعتدال الرجاء والخوف وغلبة الحب فالمحبة هى المركب والرجاء حاد والخوف سائق والله الموصل بمنه وكرمه

 

The heart in its journey towards Allah, subhanahu wa ta’ala, is like a bird whose head is love, and hope and fear are its two wings. When the head and the two wings are sound and healthy the flight of the bird is good, but when the head is cut off, it immediately dies, and when either or both wings are deficient, the bird cannot properly fly and may become victim of any hunter or snare. The righteous predecessors preferred to strengthen the wing of fear during good times when heedlessness is feared, and to strengthen the wing of hope at times of calamity and when near death.

 

Some have said that it is better to strengthen fear more than hope because when vain hopes overcome a person he is ruined. Others say that the best of situations is a complete balance of hope and fear with overwhelming love, for love is composite,while hope is a sharpener and fear a driver.

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The Great Virtue Of Lowering The Gaze by Ibn al Qayyim

Posted by tayybahppn on April 8, 2009

 

Allaah, the Exalted said,

 

“Say to the believing men that they should lower their gaze and guard their private parts; that will make for greater purity for them. Indeed Allaah is well acquainted with all that they do.” [an-Nur (24):30]

 

So Allaah made purification and spiritual growth to be the outcome of lowering the gaze and guarding the private parts. It is for this reason that lowrering ones gaze from (seeing) the prohibited things necessarily leads to three benefits that carry tremendous value and are of great significance.

 

 

The First: experiencing the delight and sweetness of faith.

 

This delight and sweetness is far greater and more desirable that which might have been attained from the object that one lowered his gaze from for the sake of Allaah. Indeed, “whosoever leaves something for the sake of Allaah then Allaah, the Mighty and Magnificent, will replace it with something better than it.” {1}

 

The soul is a temptress and loves to look at beautiful forms and the eye is the guide of the heart. The heart commissions its guide to go and look to see what is there and when the eye informs it of a beautiful image it shudders out of love and desire for it. Frequently such inter-relations tire and wear down both the heart and the eye as is said:

 

 

When you sent your eye as a guide

For your heart one day, the object of sight fatigued you

For you saw one over whom you had no power

Neither a portion or in totality, instead you had to be patient.

Therefore when the sight is prevented from looking and investigating the heart finds relief from having to go through the arduous task of (vainly) seeking and desiring.

 

 

Whosoever lets his sight roam free will find that he is in a perpetual state of loss and anguish for sight gives birth to love (mahabbah) the starting point of which is the heart being devoted and dependant upon that which it beholds. This then intensifies to become fervent longing (sabaabah) whereby the heart becomes totally dependant and devoted to the (object of its desire). Then this further intensifies and becomes infatuation (gharaamah) which clings to the heart like the one seeking repayment of a debt clings firmly to the one who has to pay the debt. Then this intensifies and becomes passionate love (ishk) and this is a love that transgresses all bounds. Then this further intensifies and becomes crazed passion (shaghafa) and this a love that encompasses every tiny part of the heart. Then this intensifies and becomes worshipful love (tatayyuma). Tatayyum means worship and it is said: tayyama Allaah i.e. he worshipped Allaah.

 

 

Hence the heart begins to worship that which is not correct for it to worship and the reason behind all of this was an illegal glance. The heart is now bound in chains whereas before it used to be the master, it is now imprisoned whereas before it was free. It has been oppressed by the eye and it complains to it upon which the eye replies: I am your guide and messenger and it was you who sent me in the first place!

 

 

All that has been mentioned applies to the heart that has relinquished the love of Allaah and being sincere to Him for indeed the heart must have an object of love that it devotes itself to. Therefore when the heart does not love Allaah Alone and does not take Him as its God then it must worship something else.

 

 

Allaah said concerning Yusuf as-Siddeeq (AS),

 

 

“Thus (did We order) so that We might turn away from him all evil and indecent actions for he was one of Our sincere servants.” [Yusuf (12): 24]

 

 

It was because the wife of al-Azeez was a polytheist that (the passionate love) entered her heart despite her being married. It was because Yusuf (AS) was sincere to Allaah that he was saved from it despite his being a young man, unmarried and a servant.

 

 

The Second: the illumination of the heart, clear perception and penetrating insight.

 

Ibn Shujaa` al-Kirmaanee said, “whosoever builds his outward form upon following the Sunnah, his internal form upon perpetual contemplation and awareness of Allaah, he restrains his soul from following desires, he lowers his gaze from the forbidden things and he always eats the lawful things then his perception and insight shall never be wrong.”

 

Allaah mentioned the people of Lut and what they were afflicted with and then He went on to say,

 

“Indeed in this are signs for the Mutawassimeen.” [al-Hijr (15): 75]

 

 

The Mutwassimeen are those who have clear perception and penetrating insight, those who are secure from looking at the unlawful and performing indecent acts.

 

 

Allaah said after mentioning the verse concerning lowering the gaze,

 

 

“Allaah is the Light of the heavens and the earth.” [an-Nur (24): 35]

 

 

The reason behind this is that the reward is of the same type as the action. So whosoever lowers his gaze from the unlawful for the sake of Allaah, the Mighty and Magnificent, He will replace it with something better than it of the same type. So just as the servant restrained the light of his eye from falling upon the unlawful, Allaah blesses the light of his sight and heart thereby making him perceive what he would not have seen and understood had he not lowered his gaze.

 

 

This is a matter that the person can physically sense in himself for the heart is like a mirror and the base desires are like rust upon it. When the mirror is polished and cleaned of the rust then it will reflect the realities (haqaa`iq) as they actually are. However if it remains rusty then it will not reflect properly and therefore its knowledge and speech will arise from conjecture and doubt.

 

 

The Third: the heart becoming strong, firm and courageous.

 

Allaah will give it the might of aid for its strength just as He gave it the might of clear proofs for its light. Hence the heart shall combine both of these factors and as a result, Shaytaan shall flee from it. It is mentioned in the narration, “whosoever opposes his base desires, the Shaytaan shall flee in terror from his shade.” {2}

 

 

This is why the one who follows his base desires shall find in himself the ignominy of the soul, its being weak, feeble and contemptible. Indeed Allaah places nobility for the one who obeys Him and disgrace for the one who disobeys Him,

 

 

“So do not lose heart nor fall into despair; for you must gain mastery if you are true in faith.” [Aali Imraan(3): 139]

 

 

“If any do seek for nobility and power then to Allaah belongs all nobility and power.” [Faatir(35): 10]

 

 

Meaning that whosoever seeks after disobedience and sin then Allaah, the Might and Magnificent, will humiliate the one who disobeys Him.

 

 

Some of the salaf said, “the people seek nobility and power at the door of the Kings and they will not find it except through the obedience of Allaah.”

This is because the one who who obeys Allaah has taken Allaah as his friend and protector and Allaah will never humiliate the one who takes his Lord as friend and patron. In the Du`aa Qunut their occurs, “the one who You take as a friend is not humiliated and the one who You take as an enemy is not ennobled.” {3}

 

 

FOOTNOTES:

{1} Reported by Ahmad [5/363], al-Marwazee in ‘Zawaa`id az-Zuhd’ [no. 412], an-Nasaa`ee in ‘al-Kubraa’ as mentioned in ‘Tuhfah al-Ashraaf’ [11/199] from one of the Companions that the Messenger of Allaah (sallallaahu ‘alayhi wa sallam) said, “indeed you will not leave anything for the sake of Allaah except that Allaah will replace it with something better than it.” The isnaad is saheeh.

 

{2} This is not established as a hadeeth of the Prophet (sallallaahu ‘alayhi wa sallam)

 

{3} Reported by Abu Daawood [Eng. Trans. 1/374 no. 1420], an-Nasaa`ee [3/248], at-Tirmidhee [no. 464], ibn Maajah [no. 1178], ad-Daarimee [1/311], Ahmad [1/199], ibn Khuzaymah [2/151] from al-Hasan from Alee (RA). The hadeeth is saheeh. The isnaad has been criticized by many, however none of the criticisms hold. Refer to: ‘Nasb ar-Raayah’ [2/125] and ‘Talkhees al-Habeer’ [1/247]

 

 

Taken from http://www.troid.org/ibaadah/more-benefits-./the-great-virtue-of-lowering-the-gaze.html where it was Taken from ‘al-Muntaqaa min Ighaathatul Lufhaan fee Masaayid ash-Shaytaan'[pp.’s 102-105] of Ibnul-Qayyim, summarised by Alee Hasan.

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From the Sahaabah to YOU

Posted by tayybahppn on April 8, 2009

 

Athaar of the Sahabah

 

 

Cease to sin

 

“Cease to sin because you will not meet Allah with anything as valuable as few sins”

                                    –Aisha bint Abu Bakr 

 

 

Knowledge: Which Type Have You Aquired?

 

“Knowledge is of two kinds, that which is absorbed and that which is heard. And that which is heard does not profit if it is not absorbed”

                                    — Ali bin Abi Taalib 

 

 

Remember Your Grave

 

“Put aside your pride, set down your arrogance, and remember your grave.”

                                    –Ali bin Abi Taalib 

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