October 2011

‘Alee ibn Husayn (rahimahullaah) would become pale on making ablution. He would be asked, ‘What is it that happens to you while you make wudhoo?’ He would reply, ‘Do you realize the one in front of whom I am going to stand?

Hasan Al-Basree (rahimahullaah) once saw a person praying whilst he played with his beard. He heard him say in his prostration, ‘O Allaah marry me in Paradise to its women such that it will be the sweetness of my eye.’ Hasan Al-Basree (rahimahullaah) said to him: ‘O so-and-so! I never saw anyone proposing for a lady from Paradise with less modesty than you. You propose for a lady from Paradise from Allaah the Most High while you are playing!

  • Selected from: The Characteristics of the Salaf, by Fareed Ahmad.

Al-Hasan said:

If you wish, you will see a servant who has insight without having patience, and if you wish you will also see one, who has patience without insight but when you see one who has both insight and patience, he is the successful one.


Al-Fawaa’id, Ibn Al-Qayyim

Sighing while listening to the Qur’aan or other than it has a number of causes:

One: if while listening to the Qur’aan a person experiences a new degree that he never did before within himself and becomes scared, this happens to him. This is a sign of longing to have this degree.

Two: if a sin is mentioned that he committed, he sighs out of fear and sadness. This is a sigh of fear.

Three: if a fault or weakness is mentioned which he cannot stop or control, it will cause him sadness. His is a sigh of sadness.

Four: when he perceives the perfection of his Lord and discovers that the way to Him is closed. This is a sigh of sadness and grief.

Five: if he forgets His Lord and is busy with other than Him and this recitation reminds him of his Lord and outlines the way to Him clearly and openly, this is a sign of joy and happiness.

Anyway, the cause of sighing is the strength and significance of the event in comparison with the weakness of the person and his ability to bear it or overcome it, along with the power of the event when it happens inside of him. If he shows it on his face, it would cause the effect to be weak and would bring about its end. This is the sigh, which comes from the true servant. The one who tastes that is either truthful, a thief or a hypocrite.

  • Selected from: Al-Fawaa’id, by Ibn Al-Qayyim (rahimahullaah)

Official Decision and Announcement of the High Judiciary Council of Saudi Arabia…

The High Judiciary Council (HJC) of Saudi Arabia have stated that the beginning of Dhul-Hijjah will be tomorrow, Friday 28 October 2011, and the Muslims performing Hajj will be in ‘Arafah on Saturday 5 November 2011 (9 Dhul-Hijjah 1432), and the Muslim Ummah shall be celebrating ‘Eed al-Adhaa on Sunday 6 November 2011, (10 Dhul-Hijjah 1432), in shaa’ Allaah.

Imaam Ibn Al-Qayyim:

The servant has a veil between him and Allaah and another one between him and the people. Whoever tore this veil between him and Allah, Allah will tear the veil between him and the people.

Al-Fawaa’id, p.54

Abul-Qaasim Al Junayd said:

When you desire to be honored by knowledge and to be ascribed to it and to be from its people before giving the knowledge what right it has over you (from action), its light becomes veiled from you and all that remains upon you is its mark and appearance. That knowledge is against you, not for you. This is since knowledge directs to implementing it. So if knowledge is not implemented in its due stages, its blessings depart.

Iqtidaa-ul-’Ilm al-’Amal, by Al-Khateeb Al-Baghdaadee

The first picture is a magnet in the shape of a cube with iron fillings scattered around it. The magnetic field causes the iron fillings to arrange themselves into that pattern.

We will show them Our Signs in the universe, and in their ownselves, until it becomes manifest to them that this (the Quran) is the truth. Is it not sufficient in regard to your Lord that He is a Witness over all things? [41:53]

Imaam al-’Aajuri (rahimahullaah) says in his book Akhlaaq Ahl al-Qur’aan:
“The first thing that he (the student of Qur’aan) must do is utilise the taqwa of Allaah in secrecy and in openness by developing waraa’ (piety) in his eating and drinking, in his sense of dress and in his home, with insight of his era and the fasaad (sins and evil) of his people so that he is cautious against them with regards to his Deen. He is highly devoted over his state of affairs and deeply concerned with correcting what has become corrupt in his matters. He guards his tongue and yet is distinguished by his speech.
If he studies the Qur’aan then he does so with complete understanding and intellect. What concerns him is fully comprehending that which Allaah has made mandatory on him to follow and adhere to, and desisting from what He `azza wa jall has forbid him from. His concern is not ‘When will I finish the Qur’aan?’ But rather his deep concern is ‘When will I be fully content with Allah and independent of other than Him?’
‘When will I be from the Muttaqeen? When will I be from the Muhsineen? When will I be from the Mutawakkileen (relying only on Allaah)? When will I be from the Khashi’een (humbled to Allaah)? When will I be from the Saabireen (patient)? When will I be from the Sadiqeen (truthful)? When will I be from the Kha’ifeen (fearful)? When will I be from the Raajeen (hopeful)?
When will I become ascetic in this world? When will I yearn for the Hereafter? When will I repent from sins? When will I recognise the successive blessings of Allah? When will I thank Him for it? When will I deeply understand the public address from Allaah (i.e. this Qur’aan)? When will I sincerely comprehend what I’m reciting? When will I overcome my soul’s desires? When will I strive for Allaah with a true striving? When will I guard my tongue? When will I lower my gaze? When will I protect my chastity and when will I have hayaa’ (modesty/shyness) of Allaah with a true and honest hayaa‘?

Visit www.Istijabah.com.

Shaykh ul Islaam Ibn Taymiyyah (rahimahullaah) said:

“The state of a place reflects the state of a person. It is possible to be sometimes a Muslim and at other times a disbeliever; sometimes sincere and at other times hypocritical; sometimes good and pious and at other times rotten and corrupt. Thus, a person becomes like the place of his abode. The migration of a person from a land of disbelief and profanity to one of faith and probity is an expression of repentance and of his turning away from disobedience and perversion to belief and obedience. This is so until the Day of Resurrection.”

~ Majmoo’ ul-Fataawaa, 18/284

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