In The Name of Allaah, The Most Merciful, The Bestower of Mercy
Imaam Fudayl Ibn Iyaad (rahimahullaah) once cried when he read the statement of Allaah [The Most High]: [أَلَمۡ نَجۡعَل لَّهُ ۥ عَيۡنَيۡنِ-Have We not made for him (i.e. the human) a pair of eyes?][ وَلِسَانً۬ا وَشَفَتَيۡنِ -And a tongue and a pair of lips?] [Ref 1]; then he was asked the reason he cried, so he said, ”Have you spent a night really thanking Allaah (for giving) you two eyes by way of which you can see and a tongue by way of which you speak?’’ [Ref 2]
In The Name of Allaah, The Most Merciful, The Bestower of Mercy
Ibnul Jawzee [rahimahullaah] said, ”Sulaymaan Ibn Moosaa [rahimahullaah] said, ‘The people are four types”’. Also it has been reported to us from Ahnaf Ibn Qais [rahimahullaah] that he said, ”Khaleel Ibn Ahmad [rahimahullaah] said, ‘The people are four types: A man who knows and knows that he knows-this one is a scholar, so take from him. A man who knows, but he does not know that he knows-this one is forgetful, so he is to be reminded. A man who does not know and knows that he does not know-this one is a student, so teach him. A man who does not know that he does not know-this one is an idiot”’. [Akhbaarul Hamqaa. page: 15]
In The Name of Allaah, The Most Merciful, The Bestower of Mercy
Shuraih Al-Qaadhiy [rahimahullaah] said: Indeed [when] afflicted by a calamity, I praise Allaah four times: I praise Allaah for not making the calamity greater than what it is. I praise Allaah for granting me patience. I praise Allaah for the reward I hope for in that calamity and I praise Allaah for not placing that calamity in the affairs of my religion.
In The Name of Allaah, The Most Merciful, The Bestower of Mercy
Imaam Ibnul Jawzi [rahimahullaah] said:
I saw that solely being preoccupied with studying Fiqh and listening to [transmission] of hadeeth is not enough to rectify the heart, except [when] combined with [the authentic narrations concerning the] softening of the hearts, and looking into the biographies of the pious predecessors. As for having knowledge of Halaal and Haraam only, it does not have a great strength in softening the heart; rather the softening of the heart is [attained] by mentioning the Ahaadeeth on the subject matter and the stories of the pious predecessors. That is because they [i.e. the pious predecessors] grasped the intent behind narrating [ahadeeth]–they demonstrated the tangible obligated actions by way of them, practical encounter with their meanings and the goals behind them. And there is nothing that will make you experience this, except after cultivation and experience.
That is because I find that the ambition of the majority of the Muhadditheen and the students of hadeeth is [focused on acquiring hadeeth that has the closest chain of transmission from the Prophet (sallal-laahu-alayhi-wasallam) and gathering numerous authentic Ahaadeeth on a particular subject matter in the religion etc]. And the majority of the jurists [focus on] the science of debate and that which gives one the upper hand [i.e. what he observed during his era]; so how can the heart be softened through these affairs?
Indeed, a group of the pious predecessors aspired to see that a righteous slave should look to his character and upright guidance and not [merely] the knowledge he has acquired. That is [because] his character and upright guidance are the fruits of his knowledge. So understand this! The student of Hadeeth and Fiqh should combine [seeking after hadeeth and fiqh] with studying the lives of the pious predecessors and the Zuhhaad, so that it can be a means to softening the heart. Indeed, books have been compiled regarding the affairs and manners of each one of those well-known outstanding men [of piety]. A book has been compiled regarding the affairs of Al-Hasan [Al-Basri], Sufyaan Ath-Thawri, Ibraaheem Bin Ad-ham, Bishr Al-Haafiy, Ahmad Bin Hanbal, Ma’roof and other than them amongst the scholars and the Zuhhaad.
[An Excerpt from ‘Saydul khaatir’ Page 171. Daar Ibn Rajab. 1st edition 2003. Slightly paraphrased]
In The Name of Allaah, The Most Merciful, The Bestower of Mercy
A man came to Ibn Mas’ood [radiyallaahu-anhu] and said, ‘’Teach me [some] comprehensive and beneficial statements’’. So he said, ‘’Worship Allaah and do not associate anything with Him [in worship]; be with the Qur’aan wherever it is [i.e. be in agreement with it in all circumstances]. Whoever comes to you with truth – whether he is young or old, and even if he is not close to you and is hated to you, then accept it from him. And whoever comes to you whilst lying, then reject it, even if he is beloved and close to [you]’’.
[Source: مساوئ الأخلاق ومذمومها – page 72. By Abubakr Muhammad Bin Jafar Bin Sahl Ash-Shaamiriy (rahimahullaah); Born 240AH and died 327AH]
In The Name of Allaah, The Most Mercififul, The Bestower of Mercy
Abdul-Azeez Al-Qurashee [rahimahullaah] said:
I heard Sufyaan [rahimahullaah] saying: It is incumbent upon you that you do not attach your heart to the worldly life [i.e. a blameworthy attachment as opposed to seeking one’s needs] and you are not eager for its attainment [i.e. the eagerness that leads to sin, transgression, greed etc], and Allaah will make you see the concealed affairs of the worldly life [i.e. its corruption, true reality, worries etc when we are attached to it in a blameworthy manner]. It is incumbent upon you to fear Allaah in a manner that will keep you away from those affairs that are doubtful and thus may affect you in the afterlife and Allaah will make your giving account on [the day of judgement] less burdensome. Leave what makes you doubt for that which is not doubtful; leave those affairs that resemble the truth but are falsehood in reality and your religion will be safeguarded. [Hilyatul Awliyaa 7/20]
In The Name of Allaah, The Most Merciful, The Bestower of Mercy
Ibn al-Qayyim [rahimahullaah] said: One day I entered upon one of our companions and indeed something did happen to him that made him cry, so I asked him about it; he said: I remembered what Allaah has bestowed on me from the Sunnah and acquaintance with it; freed [me] from the Shub’hah [i.e. doubts that are made to resemble the truth] of the people and their false principles; conformity with clear intellectual discernment and sound natural disposition based on that which the Messenger [sallal laahu alay wasallam] came with, so it made me happy until it made me cry. [Madaarij As-Saalikeen 3/127] [paraphrased] [Quoted By Shaikh Abdur Razzaaq Al-Badr (hafidhahullaah)] http://al-badr.net/muqolat/5481
“How do we combine between the spread of knowledge and the spread of Islam everywhere and the saying of the prophet, peace be upon him, that every time will be worse than the one preceding it.”
The Answer in the video by Shaykh Fawzaan
“Knowledge will spread in all ages and reach the East and the West. Today, you see that knowledge used to spread through Jihad in the path of Allah and the call to Allah. Now, we have the media, so the Qur’an is recited with loud and clear. It is recited in the loudest voice in the East and West. The Athaan (call to prayer) is heard in the East and West. This is from the mercy of Allah and from the establishment of proof against the servants so they can not say, Islam did not reach us or nothing reached us.”
In The Name of Allaah, The Most Merciful, The Bestower of Mercy
Imaam Ibnul Qayyim [rahimahullaah] said:
Disobedience is the cause of being in shaytaan’s captivity and a prisoner of lowly desires. A disobedient person is always in the captivity of his devil, the prison of his lusts and leadership of his desires. He is a captive and a shackled prisoner. There is neither a captive whose state of affairs is more evil than that of a captive whose captor is his worst enemy, nor is there a prison more restricted than the prison of desires, and shackles that are more restrictive than the shackles of lust; so how can a heart that is a captive and a shackled prisoner follow the path to Allaah and the home of the afterlife? How can he follow a single path when the heart is shackled and stricken with harm from every angle as a result of the [severity] of its shackles? The likeness of the heart is that of a bird; it distances from harm whenever it flies high and surrounded by harm whenever it lands. It is reported in a hadeeth: ‘’Shaytaan is a wolf to a human being.’’ And just as an unprotected sheep in the midst of wolves is quickly destroyed, likewise if there is no protection from Allaah for the slave, it is inevitable that his wolf will prey on him.
He is protected by Allaah through Taqwaah. Taqwaah is a shield and shelter from Allaah between the person and his wolf; just as it is a shield against punishment in this life and the afterlife. Whenever the sheep is closer to its shepherd, it is safer from the wolf and whenever it is distanced from the shepherd, it comes closer to being destroyed. So the sheep is more protected when it is closer to the shepherd, for the wolf only takes away the [sheep, cattle] that are distanced and far away from the shepherd.
The basis of this affair is that whenever the heart is distanced from Allaah, then harm upon it is quicker, and whenever it is comes closer to Allaah, it is distanced from harm. Being distanced from Allaah is of various levels and some are more severe than others. Being distanced from [Allaah] through disobedience is greater than being distanced from [Allaah] through thoughtlessness; being distanced from [Allaah] through bidah is greater than being distanced from [Allaah] through disobedience, and being distanced from [Allaah] through hypocrisy and shirk is greater than all of that. [Source: An Excerpt from ‘Ad-Daa’u Wad-Dawaa’u’ page 119-120. slightly paraphrased]
In The Name of Allaah, The Most Merciful, The Bestower of Mercy
Imaam Muhammad Ibn Saalih al-Uthaymeen [rahimahullaah] was asked: “What is the Sharee’ah ruling on wearing a watch on the right hand?”
The Shaikh [rahimahullaah] stated: Wearing a watch on the right hand or left hand is all the same. That is because the closest thing [in similarity to] it is a [finger] ring, and it has been established [i.e. through text] that the Prophet [sallal laahu alayhi wasallam] sometimes wore his ring on the right hand and at other times on his left hand. So, whoever wears his watch on the right hand is upon what is good and whoever wears it on the left is also upon what is good. However, the majority of the people – at present – wear it on their left hand because the right hand engages in more activity than the left, so if worn on the right, it may obstruct [or hinder] the person when he’s engaged in work and might get damaged or dislocated. So, because of this, the majority of the people choose to wear it on the left hand, and neither is there any blame [or wrongdoing] in that nor is wearing it on the right better than wearing it on the left in relation to this affair. [paraphrased]: Listen to audio on the link https://safeshare.tv/x/DHmdB5GbeBg#
