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Ibn Taymiyyah:

Sins are like the chains and locks preventing their perpetrator from roaming the vast gardens of tawheed and repeating the fruits of righteous actions.

- Majmoo’ Fataawaa (14/49)

Ibn Qayyim Al-Jawzīyah, Miftāh Dār Al-Sa’ādah, 1:418+

The superiority of knowledge over wealth is understood from numerous angles:

  1. Knowledge is the inheritance of the Prophets, while wealth is merely the inheritance of kings and the rich.
  2. Wealth is diminished by spending, whereas knowledge grows when it is disbursed.
  3. When the possessor of wealth dies, his wealth leaves him, whereas a man’s knowledge accompanies him to his grave.
  4. Knowledge is what judges and rules over wealth, but wealth does not judge knowledge.
  5. Wealth is acquired by the believer, the unbeliever, the righteous and the sinful; but beneficial knowledge is not acquired except by the believer.
  6. The scholar is needed by the kings and those beneath them, whereas the possessor of wealth is only needed by the poor and destitute.
  7. The soul is ennobled, purified and developed through the acquisition of and concern for knowledge – that is part of its completeness and nobility, whereas wealth neither purifies, completes nor adds a noble quality to the soul. On the contrary, the soul declines, becomes more greedy and more miserly through the gathering and concern for wealth. Thus, the soul’s concern for knowledge is its very completion, whereas the soul’s concern for wealth is its very decline.
  8. Wealth calls the soul to transgression, pride and arrogance; whereas knowledge calls it to humility and the establishment of servitude and worship [of Allāh]. Thus, wealth calls the soul to the qualities of mere kings, whereas knowledge calls to the qualities of true servants [of Allah].
  9. Knowledge attracts and conveys the soul to the felicity it was created for, whereas wealth is a veil between the two.
  10. Enrichment with knowledge is loftier than enrichment with material wealth. Because being rich with wealth is enrichment by something external to the human: if that wealth were to depart in one night he would be immediately destitute. However, richness of knowledge is not under the threat of poverty, rather it is in ever increase. Thus, it is in reality the highest form of richness, as was said: I gained independent from everyone without acquiring wealth. Verily, the highest richness is in freedom from needing a thing, not in needing to possess it.
  11. Wealth enslaves the one who covets it and makes him into a slave of it, as the Prophet – Allāh’s praise and peace be upon him – said, “Wretched be the slave of the dirham and the dīnār…” But knowledge makes its possessor a servant and worshipper of his Lord and Creator, it does not call him except to servitude to Allāh alone.
  12. The love of knowledge and its pursuit is the root of all obedience [to Allāh], whereas the love of this worldly life (dunyā) and its wealth is the root of all evil.
  13. The value of a rich man is his wealth, while the value of a learned man is his knowledge. The former is valued according to his wealth: if it ceases, so does his value; he is left valueless. The value of a learned man does not decrease, it is always on the rise.

 

 

 

 

I pray this Ramdhaan serves as a catalyst and not just another pit stop. I pray that the worst of your tomorrows be better than the best of your yesterdays.

ramadhaan mubaarak, taqaballaahu minna wa minkum jami’aan!

The difference between (true) kushu’ engendered by faith and the hypocritical kushu’ is that the former takes place in the heart to Allaah and is conduced by veneration, magnification, sobriety, dignity, and shyness. The heart breaks for Allaah, combining dread, bashfulness, love, and shyness with the perception of Allaah’s blessings and one’s own transgressions. This necessarily engenders kushu’ in the heart which is then followed by kushu’ on the limbs.

Hypocritical kushu’, on the other hand, appears on the limbs; it is a mere pretence, the person affecting something that is not there since the heart is void of kushu’. One of the Companions would say, ‘I take refuge with Allaah from hypocritical kushu’.’ When asked what it was, he replied, ‘That you see the body humble and submissive while the heart is not.’[141]

The one who has kushu’ for the sake of Allaah is a servant, in the breast of whom the flames of desires have abated and their smoke have dissipated, replacing in their stead radiance. The blaze of the greatness (of Allaah) has been ignited, and the lusts of the soul have died in the face of fear and sobriety which have, in turn, stilled the limbs and quietened the heart. The heart is content and at peace with Allaah, and it remembers Him; engulfed in the effusion of tranquility, descending from its Lord, it becomes meek and humble (mukhbit). The heart which is meek is the heart which is at peace and rest for the land which is mukhbit is land which is low-lying to which water flows and settles. The same applies to the heart: when it is mukhbit, i.e. it has achieved kushu’, it becomes like this piece of low-laying land to which water flows and settles.

The sign of such a heart is that (its owner) will prostrate before Allaah out of magnification and abject humility, broken before Him, never (desiring) to raise his head till the day he meets Him. This is the kushu’ engendered by faith.

The arrogant heart, on the other hand, heaves and swells in its arrogance like a fast flowing river. It is like an elevated portion of the land at which water never settles. This is hypocritical kushu’: the person feigns quietude and affects stillness of limbs by way of ostentation. In reality, his soul is raging with lusts and desires; outwardly he displays kushu’, but inwardly the valley serpent and jungle lion lurk between his shoulders, waiting to pounce on the prey.[142]

_____________________________________

[141] Ahmad, al-Zuhd, pg. 142 and ibn al-Mubarak, al-Zuhd #143 on the authority of Abu al-Dardaa’.

[142] Ibn al-Qayyim, al-Ruuh, pp. 346-347

  • Transcribed from: The Humility in Prayer || Ibn Rajaab Al-Hanbali
  • Translated by: Abu Rumaysah

Ibn Qayyim Al-Jawziyyah (751H):

There are two types of Istighfar;
1. Istaghfar that is mentioned alone.
2. Istaghfar that is mentioned with Taubah.

The Istaghfar that is mentioned alone is found in the words of Nuh (peace and blessings be upon him):

I said (to them): ‘Ask forgiveness from your Lord; Verily, He is Oft-Forgiving; ‘He will send rain to you in abundance [Nuh: 10-11]

and in the words of Saalih (peace and blessings be upon him) :

“Why seek you not the Forgiveness of Allah, that you may receive mercy?” [An-Naml 46]

Allaah also said:

“…and ask Allah for His Forgiveness. Truly, Allah is Oft-Forgiving, Most-Merciful. [Al-Baqarah: 199]

And Allaah would not punish them while you (Muhammad) are amongst them, nor will He punish them while they seek (Allaah’s) Forgiveness.” [Al-Anfaal 33]

Istaghfar mentioned with Taubah is found in the following verses from the Most Merciful’s speech.

Seek the forgiveness of your Lord, and turn to Him in repentance, that He may grant you good enjoyment, for a term appointed, and bestow His abounding Grace to every owner of grace” [Huud: 3]

Ask forgiveness of your Lord and then repent to Him, He will send you (from the sky) abundant rain.” [Huud: 52] .

Also Prophet Saalih’s words to his people have Taubah and Istaghfar mentioned together:

He brought you forth from the earth and settled you therein, then ask forgiveness of Him and turn to Him in repentance.” [Huud: 61]

and Shuaib’s speech as well has these two actions joined together.

And ask forgiveness of your Lord and turn unto Him in repentance. Verily, my Lord is Most Merciful, Most Loving.” [Huud: 90]

Al-Istaghfar is like Taubah and in reality it is. Contained in Istaghfar is the request of Allah’s forgiveness. Allah’s forgiveness is the removal of the sin, its affect and protection from the sin’s harm…

Al-Istaghfar contains At-Taubah and vice versa. Both of these actions are included in each other. Whenever both of these words are mentioned together Al-Istaghfar is protection from the consequence of any previous evil. At-Taubah on the other hand is to return to Allah obediently and the search of His protection from the sin’s effect in the future.

There are two sins. The sin that was committed. Hence a person does Al-Istaghfar- seeking protection from its harm and evil. And then there is the second sin which is the one that is feared to occur in the future.

At-Taubah is the resolution to avoid the sin and penitence to Allah. Penitence to Allah holds two things. The first is the act of returning to Allah in order to be protected from the result of previous sin and evil. The second thing held in At-Taubah is the search for protection against evil that might befall you in the future resulting from the evil of yourself and deeds.

The sinner is like a driver who takes a road that leads to his death. That road doesn’t take him where he intended to go. He is ordered to take alternative route and travel the road that leads to his safety. That alternative route takes him where he wanted to go and as a result he is successful.

Therefore in this instance there are two things that are necessary;

  1. Separation from something
  2. Recourse to a different way

At-Taubah is the recourse and Al-Istaghfar is the separation. Whenever these words are mentioned separately one is included in the other. Allah knows best, but that’s why He said,

And ask forgiveness of your Lord and turn unto Him in repentance”  [Huud: 90]

This is the recourse to the path of truth after separation from the path of falsehood.

In conclusion, Al-Istaghfar is from the chapter of the removal of harm. And At-Taubah is from the chapter of requesting a good outcome. Therefore Al-Maghfirah is protection against sin’s evil and At-Taubah is the obtainment of good after the protection is sought. Each one is included in the other when mentioned alone. Allah knows best.

  • Transcribed from: Madarajus Sallikeen, Ibn Qayyim | Translated by Abu Aaliyah Abdullah ibn Dwight Battle

Question: Does the wife become forbidden and (just as) the mother of the husband if he calls her “O mama” out of kindness and flirting?

Al-Fawzaan: No, she does not become forbidden for him. The expression however is disliked. He shouldn’t call her names on women whom are forbidden for him such as “Mama,” “sister,” “aunt.” The scholars say it is disliked. Na’am (Yes).

In the Name of Allaah…

Something came to my mind about a question I was asked the other night about people who only mention references to the scholars of recent times, specifically: Al-Albaanee, Ibn Baaz, and Ibn Úthaymeen.

You may recall that I said that these are – of course – the greatest scholars of recent times, and we are happy to hear people mention them with goodness and attach themselves to them.

I also mentioned that some people claim an attachment to them and then contradict their teachings, and so a good and wise tactic to use in calling them to the Truth would be to mention to them what those scholars have said about that issue that they are mistaken in, so that they could accept the correction more easily.

And I alluded to the idea of those three – may Allaah have Mercy on them – recommending other scholars and warning against certain callers. And that could be a way of introducing them to or helping them establish contact with other noteworthy scholars who are still alive.

I’d like to mention a specific example of this, that is sadly too common to hear. People say, “I prefer the manhaj of Shaykh Ibn Úthaymeen over the manhaj of Shaykh Rabee’ al-Madkhalee…” Or they may say Shaykh Ibn Baaz or Shaykh Al-Albaanee in place of Shaykh Ibn Úthaymeen, or all three of them!

Let’s be perfectly clear on this issue – this is not the speech of the people of knowledge. All three of those great scholars were upon the same manhaj of Shaykh Rabee’ ibn Haadee al-Madkhalee (may Allaah preserve him) – the manhaj of the Salaf. This is not merely a devoted student’s opinion, rather, all three of those scholars have clear and specific praises of Shaykh Rabee’, his teachings, his books, his recordings, and even his refutations.

As for the statements of taxi drivers and their students, or anonymous internet writers, that the manhaj of Shaykh Ibn Úthaymeen was other than the manhaj of Shaykh Rabee’, etc… then it is simply jahl murak-kab (compound ignorance), when a person hears a specific point of disagreement between two scholars, and assumes that it means that a major disagreement has taken place, and that they have parted ways and gone forth on two different paths! (more…)

A Muslim pilgrim prays atop Mount Al-Noor during the annual Hajj pilgrimage in Mecca November 9, 2010. (REUTERS/Mohammed Salem)

A general view shows the Saudi holy city of Mecca, as seen from the top of Noor mountain, late on November 13, 2010. (MUSTAFA OZER/AFP/Getty Images)

A Saudi worker stitches Islamic calligraphy in gold thread on a silk drape to cover the Kaaba at the Kiswa factory in Mecca< Saudi Arabia on November 8, 2010. The Kaaba cover is called Kiswa and is changed every year at the culmination of the annual Hajj or pilgrimage. (MUSTAFA OZER/AFP/Getty Images)

Thousands of tents housing Muslim pilgrims are crowded together in Mina near Mecca, Saudi Arabia, Sunday, Nov. 14, 2010. (AP Photo/Hassan Ammar)

Muslim pilgrims walk past construction outside the Grand Mosque during the annual Hajj in Mecca, Saudi Arabia on Friday, Nov. 12, 2010. (AP Photo/Hassan Ammar)

Muslim pilgrims are seen on their way towards a rocky hill called Mount Arafat, on the Plain of Arafat near Mecca, Saudi Arabia on Monday, Nov. 15, 2010.

An ambulance is parked among thousands of Muslim pilgrims praying near the Namira Mosque at Mount Arafat, southeast of the Saudi holy city of Mecca, on November 15, 2010. Pilgrims flooded into the Arafat plain from Mecca and Mina before dawn for a key ritual around the site where prophet Mohammed gave his farewell sermon on this day in the Islamic calendar 1,378 years ago. Pilgrims spend the day at Arafat in reflection and reading the Koran. (MUSTAFA OZER/AFP/Getty Images)

Muslim pilgrims pray outside Namira mosque in Arafat near Mecca, Saudi Arabia, Monday, Nov. 15, 2010. (AP Photo/Hassan Ammar)

Pilgrims fill the streets in prayer, near Namira mosque in Arafat, Saudi Arabia on Monday, Nov. 15, 2010. (AP Photo/Hassan Ammar)

Pilgrims pray on the side of Mount Arafat, near Mecca, Saudi Arabia on Monday, Nov. 15, 2010. (AP Photo/Hassan Ammar)

A Muslim pilgrim reads the Koran at Mount Al-Noor during the annual Hajj on November 11, 2010. (REUTERS/Mohammed Salem)

Muslim pilgrims stand on top of Noor mountain where the Hiraa cave is located overlooking Mecca late on November 13, 2010. (MUSTAFA OZER/AFP/Getty Images)

The Grand Mosque and the four-faced clock, atop the Abraj Al-Bait Towers are seen from the top of al-Noor mountain in Mecca, Saudi Arabia on Nov. 11, 2010. (AP Photo/Hassan Ammar)

The massive new clock atop the newly-completed Abraj Al-Bait Towers, above tens of thousands of Muslim pilgrims walking around the Kaaba, inside the Grand Mosque in Mecca, Saudi Arabia on Wednesday, Nov. 10, 2010. (AP Photo/Hassan Ammar)

Muslim pilgrims circle the Kaaba at the center of the Grand mosque in Mecca during the annual Hajj pilgrimage November 11, 2010. (REUTERS/Mohammed Salem)

Tens of thousands of Muslim pilgrims pray inside the Grand Mosque, during the annual Hajj in Mecca, Saudi Arabia on Friday, Nov. 12, 2010. (AP Photo/Hassan Ammar)

Muslim pilgrims perform Friday prayers in front of the Grand Mosque in Mecca, on November 12, 2010. (MUSTAFA OZER/AFP/Getty Images)

In shadows and sunlight, thousands of Muslim pilgrims pray inside the Grand Mosque in Mecca, Saudi Arabia on Friday, Nov. 12, 2010. (AP Photo/Hassan Ammar)

Muslim pilgrims move around the Kaaba, inside the Grand Mosque in Mecca, Saudi Arabia on Saturday, Nov. 13, 2010. (AP Photo/Hassan Ammar)

A Muslim pilgrim prays at the top of Noor Mountain, on the outskirts of Mecca, Saudi Arabia on Thursday, Nov. 11, 2010. (AP Photo/Hassan Ammar)

هاتِف

• Telephone

noun [إسم] • / hãtif / • pl. هَواتِف hawãtif telephone.

root • هتف

If you want to benefit from the Qur’aan, you must concentrate and devote your heart solely when reciting and listening to it. You must pay attention, and try to comprehend the fact that what you are reading is the word of Allaah. As you read, you must know that Allaah is addressing you in and through this Qur’aan. Indeed, it is the words of Allaah to you through the tongue of His Messenger. Allaah says:

إِنَّ فِي ذَٰلِكَ لَذِكْرَىٰ لِمَن كَانَ لَهُ قَلْبٌ أَوْ أَلْقَى السَّمْعَ وَهُوَ شَهِيدٌ ﴿٣٧﴾

which means, “Verily, therein is indeed a reminder for him who has a heart or gives ear while he is heedful.” [Qaf (50):37]

Obtaining the perfect effect depends upon the stimulus, the place of the receiver, the condition for the effect to occur, and the absence of any obstacle that may obstruct the effect. The above verse explains all that in the most precise, and clear words. When Allaah says which means, “Verily, therein is indeed a reminder” it is a sign for what had passed from the beginning of the chapter until this verse. His saying, “for him who has a heart” refers to the place of the receiver and it means the living heart which comprehends what Allaah says. For example when Allaah says,

إِنْ هُوَ إِلَّا ذِكْرٌ وَقُرْآنٌ مُّبِينٌ ﴿٦٩﴾ لِّيُنذِرَ مَن كَانَ حَيًّا

which means, “This is only a reminder and a plain Qur’aan. That he or it (Muhammad (salallaahu ‘alayhi wasallam) or the Qur’aan) may give warning to him who is living (a healthy minded believer).” [Yasin (36):69-70]

“Who is living” means the one who has a living heart. And when Allaah says which means, “Or gives ear” means the person listens to what is being said to him. And this is the condition in order to be truly affected by the words.

And His saying, “While he is heedful…” means to be aware; that his heart is conscious and not distracted by any worldly matter.

Ibn Qutaibah[1] said, “He is listening to the Book of Allaah while his heart is present and understands; not being inattentive or unaware. If the heart is inattentive; lacking understanding concerning what is being said, as well as failing to see or meditate on it, then there is an obstruction. If however, the Qur’aan produced an effect on the receiver, which is the living heart, and the condition of listening was fulfilled, and the heart is not engaged with something other than the meaning of the speech, the desired effect will occur, which is obtaining benefit from the Qur’aan and remembrance.

The Living Heart

Some people may say, “If the effect will take place by the combination of these matters, what is the purpose of the article ‘or’ in ‘Or gives ear’ while it is the article ‘and,’ which joins two matters and not ‘or,’ which indicates only one. To this, it can be said, “This is a good question and the answers is as follows:

“The speech includes the article ‘or’ because it considers the case of the one being addressed and called. Many people have a naturally living heart and so whenever he thinks and meditates, his heart and mind will lead him to the truth of the Qur’aan, and his heart will believe in what the Qur’aan has said. And here is the passing of the Qur’aan over his heart will only increase his natural light. This is the description of those, about whom Allaah says,

وَيَرَى الَّذِينَ أُوتُوا الْعِلْمَ الَّذِي أُنزِلَ إِلَيْكَ مِن رَّبِّكَ هُوَ الْحَقَّ

which means, “And those who have been given knowledge see that what is revealed to you (O Muhammad) from your Lord is the truth.” [Saba', (34):6]

And He, the Almighty says about them,

اللَّـهُ نُورُ السَّمَاوَاتِ وَالْأَرْضِ ۚ مَثَلُ نُورِهِ كَمِشْكَاةٍ فِيهَا مِصْبَاحٌ ۖ الْمِصْبَاحُ فِي زُجَاجَةٍ ۖ الزُّجَاجَةُ كَأَنَّهَا كَوْكَبٌ دُرِّيٌّ يُوقَدُ مِن شَجَرَةٍ مُّبَارَكَةٍ زَيْتُونَةٍ لَّا شَرْقِيَّةٍ وَلَا غَرْبِيَّةٍ يَكَادُ زَيْتُهَا يُضِيءُ وَلَوْ لَمْ تَمْسَسْهُ نَارٌ ۚ نُّورٌ عَلَىٰ نُورٍ ۗ يَهْدِي اللَّـهُ لِنُورِهِ مَن يَشَاءُ ۚ وَيَضْرِبُ اللَّـهُ الْأَمْثَالَ لِلنَّاسِ ۗ وَاللَّـهُ بِكُلِّ شَيْءٍ عَلِيمٌ ﴿٣٥﴾

which means, “Allaah is the Light of the heavens and the earth. The parable of His Light is as (if there were) a niche and within it a lamp, the lamp is in glass, the glass as it were a brilliant star, lit from a blessed tree, an olive, neither of east (i.e. neither it gets sun-rays only in the morning) nor of the west (i.e. nor it gets sun-rays only in the afternoon, but it is exposed to the sun all day long), whose oil would almost glow forth (of itself), though no fire touched it. Light upon Light! Allaah guides to His Light whom He wills.” [An-Nur (24):35]

This is the natural light of the pious heart that recognizes the light and beauty of the Divine light contained in the truth of the Qur’aan, and this is the state of the owner of a living heart that is aware.

Ibn Qayyim said, “We have mentioned some of the lessons contained in this verse in the Book Ijtima’ Al-Juyush Al-Islamiyah ‘ala Ghazw Al-Mu’atilah wal Jahmiyah. The owner of the heart combines his own heart and the meanings of the Qur’aan. He finds that it is as if it was written in his heart and he reads and comprehends it with his heart. Many people do not possess a perfectly prepared and aware heart, namely a completely living heart. Such a heart needs a witness to distinguish between right and wrong. The life of his heart; his light, and his natural brightness do not reach the level of the owner of a living and aware heart. The way to lead him to this guidance is to dedicate his hearing to the words of the Qur’aan and his heart to think, meditate, and comprehend its meaning. He will then know that it is the truth.

One: The state of he who sees his own eyes what he is being called to and told about.

Two: The state of he who knows the truthfulness and piety of he who is informing him and says, “His truthfulness is enough for me.” Such is the level of faith while the first is the level of Ihsan. The first reaches ‘Assured knowledge’ and his heart is promoted to the rank of the ‘Assured eye’ while the other has definite belief, which rescued him from disbelief and enabled him to enter into Islaam.

The Assured Eye is of two kinds: one in this worldly life and the other in the hereafter. The one, which is found in this life is attributed to the heart, like an eye witness. Whatever the Messenger told us about unseen matters, will be seen in the hereafter with our own eyes and in this life such things will be ‘seen’ by insight.

Footnotes:

[1] Ibn Qutaibah is ‘Abdullah bin Muslim bin Qutaibah Ad-Dainury. He is one of the chiefs of literature and has produced many works. He was born in Baghdad in 213 A.H. He settled down in Kutah, and was appointed as the judge of Ad-Dainur and attributed to it. He (rahimahullaah) passed away in Baghdad 276 A.H. From among his works are Al-Ma’arif, Adab Al-Katib, Al-Ma’aly, and Ta’wil Mukhtalif Al-Qur’aan. See Al-Bidayah wa An-Nihayah, vol.11, p.61.

  • Abridged from: Al-Fawaai’d || Ibn Qayyim, rahimahullaah [p17-20]

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