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Grief, Distress, Helplessness, Laziness, Miserliness, Cowardice, Being Heavily In Debt And Being Overcome By Men – [The Prophet Used to Seek Allaah’s Refuge From These Eight Affairs]

Written by Abdullah Jallow on . Posted in Morals and Manners - 'Akhlaaq', Purification of The Soul, Worship - 'Ibaadah'.

In The Name of Allaah, The Most Merciful, The Bestower of Mercy.

The Messenger [sallal laahu alayhi wasallam] used to supplicate saying:

اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْهَمِّ وَالْحَزَنِ، وَالْعَجْزِ وَالْكَسَلِ، وَالْبُخْلِ وَالْجُبْنِ ، وَضَلَعِ الدَّيْنِ، وَغَلَبَةِ الرِّجَالِ

O Allaah! I seek refuge with You against distress and grief, helplessness and laziness, miserliness and cowardice, being heavily in debt and being overcome by men. [Saheeh Al-Bukhaari. Number 2893]

Imaam Ibnul Qayyim [rahimahullaah] said: So, the Messenger [sallal laahu alayhi wasallam] sought Allaah’s Refuge against eight affairs and each of  them is connected to another thing.

Distress and Grief: Distress and grief are connected to each other and they are pains in the heart. If it is in relation to an affair that has elapsed, then it is grief; and if related to an affair in the future, then it is distress. So, if the basis of the pain is related to something missed in the past, it is grief; and if its basis is related to fear of what is to come in future, it is distress.

Helplessness And Laziness: Helplessness and Laziness are connected to each other. When one is delayed from what is beneficial and its perfect [accomplishment], it is considered to be helplessness. And if the affair is related to lack of intent, it is considered to be laziness.

Cowardice And Miserliness: Cowardice and miserliness are connected to each other, because indeed Ihsaan [i.e. to do good for others, generosity, etc] brings happiness to the heart and comfort to the inner self, overcomes distress and repels rancour. And abandoning it [i.e. Ihsaan] would cause the heart to be constricted and prevents it from reaching blessings by way of it. Cowardice is to abandon Insaan by way of physical actions and miserliness is the abandonment of Insaan through wealth.

Being Heavily In Debt And Being Overcome By Men: Being heavily in debt and being overcome by men are connected to each other, because being subdued and overcome can occur from the person himself or from others- either based on truth or falsehood. The cause of being heavily in debt emanates from the person himself and no wrong is committed against him, and being overcome by men is tantamount to falsehood [committed against him] and not from himself.

The intent in this discussion is that the Prophet [sallal laahu alayhi wasallam] [showed and clarified] that grief is something a person should seek refuge against, because indeed it weakens the heart, weakens one’s determination and changes one’s intent. And there is nothing more beloved to shaytaan than bringing sadness to the believers. Allaah [The Exalted] said: [  إِنَّمَا ٱلنَّجۡوَىٰ مِنَ ٱلشَّيۡطَـٰنِ لِيَحۡزُنَ ٱلَّذِينَ ءَامَنُوا – Secret counsels (conspiracies) are only from Shaitan (Satan), in order that he may cause grief to the believers] [Surah Al-Mujaadilah. Aayah 10]

Grief is one of the ailments of the heart which prevents it from arising, embarking upon and striving [to pursue what is beneficial] – preventing it from attaining reward due to the calamities that afflicts a person outside his own choice, such as sickness, pain and what is similar. [Ref 1]

A Perfect Example to Learn From Ya’qoob [alayhis salaam] That One Turns to Allaah In Times of Grief And Not to Despair

Allaah [The Exalted] said:

وَتَوَلَّىٰ عَنۡہُمۡ وَقَالَ يَـٰٓأَسَفَىٰ عَلَىٰ يُوسُفَ وَٱبۡيَضَّتۡ عَيۡنَاهُ مِنَ ٱلۡحُزۡنِ فَهُوَ كَظِيمٌ۬

قَالُواْ تَٱللَّهِ تَفۡتَؤُاْ تَذۡڪُرُ يُوسُفَ حَتَّىٰ تَكُونَ حَرَضًا أَوۡ تَكُونَ مِنَ ٱلۡهَـٰلِكِينَ

قَالَ إِنَّمَآ أَشۡكُواْ بَثِّى وَحُزۡنِىٓ إِلَى ٱللَّهِ وَأَعۡلَمُ مِنَ ٱللَّهِ مَا لَا تَعۡلَمُونَ

And he turned away from them and said: “Alas, my grief for Yusuf (Joseph)!” And he lost his sight because of the sorrow that he was suppressing. They said: “By Allah! You will never cease remembering Yusuf (Joseph) until you become weak with old age, or until you be of the dead.” He said: “I only complain of my grief and sorrow to Allah, and I know from Allah that which you know not.

Meaning: Ya’qoob [alayhis salaam] turned away from his sons after they informed him of this news [i.e. their claim that Benjamin was caught stealing and is detained in Egypt], and he [Ya’qoob- alayhis salaam] became extremely grieved and saddened. His eyes became white because of the grief in his heart and the sadness that made him weep a lot; so his eyes became white. [فَهُوَ كَظِيمٌ۬ – because of the sorrow that he was suppressing]. [وَقَالَ يَـٰٓأَسَفَىٰ عَلَىٰ يُوسُفَ – He said, “Alas, my grief for Yusuf (Joseph)!”]- Meaning: He manifested his old grief and constant longing, which was concealed, but this recent calamity has now reminded him of the previous calamity, which was greater than this second one.

So, his sons said to him whilst being amazed with his state: [تَٱللَّهِ تَفۡتَؤُاْ تَذۡڪُرُ يُوسُفَ حَتَّىٰ تَكُونَ حَرَضًا أَوۡ تَكُونَ مِنَ ٱلۡهَـٰلِكِينَ – By Allah! You will never cease remembering Yusuf (Joseph) until you become weak with old age, or until you be of the dead]- Meaning: You will not stop remembering Yoosuf in all circumstances until you lose all power and become unable to move or speak or you die. He said: [  قَالَ إِنَّمَآ أَشۡكُواْ بَثِّى وَحُزۡنِىٓ إِلَى ٱللَّهِ وَأَعۡلَمُ مِنَ ٱللَّهِ مَا لَا تَعۡلَمُونَ – I only complain of my grief and sorrow to Allah, and I know from Allah that which you know not]- Meaning: I have not disseminated my speech, rather I only complain of my grief – which in my heart – to Allaah alone; neither to you nor others. Therefore, say whatever you want, [because (I know from Allaah what you do not know]- Meaning: Allaah will return them to me and gladden my eyes due to being reunited with them. [Ref 2]

[Ref 1: An Excerpt from Tareeq Al-Hijratayn. Pages 606-607. Slightly paraphrased]

[Ref 2: An Excerpt from Tafseer As-Sadi. Slightly paraphrased]

Those Who Desire Neither Haughtiness Nor Corruption In The Earth!

Written by Salafi Dawah Manchester on . Posted in Morals and Manners - 'Akhlaaq', Purification of The Soul, Worship - 'Ibaadah'.

In The Name of Allaah, The Most Merciful, The Bestower of Mercy.

Allaah [The Most High] said:

تِلْكَ الدَّارُ الْآخِرَةُ نَجْعَلُهَا لِلَّذِينَ لَا يُرِيدُونَ عُلُوًّا فِي الْأَرْضِ وَلَا فَسَادًا ۚ وَالْعَاقِبَةُ لِلْمُتَّقِينَ

That home of the Hereafter We assign to those who do not desire exaltedness in the earth or corruption. And the good end is for the Muttaqoon (pious ones) [28:83]

[تِلْكَ الدَّارُ الْآخِرَةُ- That home of the hereafter]: Meaning Paradise. [ نَجْعَلُهَا لِلَّذِينَ لَا يُرِيدُونَ عُلُوًّا فِي الْأَرْضِ –We shall assign to those who do not desire exaltedness upon the earth]. Saeed Ibn Jubair said, “It is [those who do not desire] transgression.’’ Ad-Dahhaak said, “It is [those who do not desire] oppression”. Yahyah Ibn Sallaam said, “It is [those who do not desire] shirk” and Muqaatil said, “It is [those who do not desire to be] haughty by rejecting Eemaan”. [وَلَا فَسَادًا – or corruption]: Ikrimah said, “It is [those who do not desire] disobedience [to Allaah and His Messenger]”. Ibn Saa’ib said, “It is [those who do not] call to the worship of other than Allaah”. [وَالْعَاقِبَةُ لِلْمُتَّقِين-And the good end is for the Muttaqoon (pious ones)]- Meaning: They will have a praiseworthy end.

[Source: An Excerpt from Zaadul Maseer ‘ by Ibnul Jawzi (rahimahullaah)’ abridged and slightly paraphrased. Page 1074. Publisher: Daar Ibn Hazm’ 1st Edition 1423AH (2002)]

Treat Your Sick By Giving Sadaqah

Written by Salafi Dawah Manchester on . Posted in Aqeedah (Creed & Belief), Purification of The Soul, Worship - 'Ibaadah'.

In The Name of Allaah, The Most Merciful, The Bestower of Mercy.

Allaah [The Most High] stated that Ibraaheem [alayhis salaam] said: [وَإِذَا مَرِضۡتُ فَهُوَ يَشۡفِينِ – And when I am ill, it is He [Allaah] Who cures me. [Surah Ash-Shu’araa. Aayah 80] – Meaning: When I become sick, none is able to heal me, except Him through the means that may lead to recovery [i.e. by His Will]. [R 1]

The Messenger [sallal laahu aalayhi wasallam] said, “Treat your sick by giving Sadaqah”. [R 2] AbuBakr Al-Khubaaziy [rahimahullaah] said, “I had a very dangerous illness, so a neighbour of mine saw me and said, ‘Act upon the statement of Allaah’s Messenger [sallal laahu alayhi wasallam], ‘Treat your sick by giving Sadaqah’. It was summertime, so I bought many watermelons and gathered a group of poor people and children. They ate and then supplicated for me to be cured. By Allaah! I did not reached the next morning except that Allaah granted me wellbeing’”. [R 3]

As for the diseases of the body, Allaah [The Most High] said:  [لَّيۡسَ عَلَى ٱلۡأَعۡمَىٰ حَرَجٌ۬ وَلَا عَلَى ٱلۡأَعۡرَجِ حَرَجٌ۬ وَلَا عَلَى ٱلۡمَرِيضِ حَرَجٌ۬ – There is no restriction on the blind, nor any restriction on the lame, nor any restriction on the sick….. [24:61]

[Also] Allaah mentioned the diseases of the body when He [The Most High] spoke about Hajj, Fasting and Ablution due to a marvellous underlying reason – a reason that will reveal to you the Greatness of the Qur’aan and suffices the one who understands it. The principles of physical medicine are three: preservation of health, protecting [the body] from what might cause harm and removal of harmful substances [from the body]; and Allaah [Glorified be He and free is He from all imperfections] mentioned these three principles in those three places [i.e. when He (The Most High) spoke about Hajj, Fasting and Ablution)] [Ref 4]

Read More Detailed Articles On These Links

What Are The Principles of Medicine With The Scholars of Islam

http://www.abukhadeejah.com/what-are-the-principles-of-medicine-with-the-scholars-of-islam/

Sickness and Ill-Health – Its Wisdom and Its Remedies and Other Important Issues Related to it

https://www.wrightstreetmosque.com/sickness-and-ill-health-its-wisdom-and-its-remedies-and-other-important-issues-related-to-it/

R 1: Tafseer Ibn Katheer

[R 2: Hadeeth declared Hasan by Imaam Albaani [rahimahullaah] in Saheeh Al-Jaami As-Sagheer Wa Ziyaadah 3358

R 3: Siyar A’laam An-Nubulaa 18/44

R 4: An Excerpt from At-Tib An-Nabawiy of Imaam Ibnul Qayyim Al-Jawziyyah (rahimahullaah) with comments by Al-Allaamah Muhammad Haamid Al-Faqee (rahimahullaah): page: 3]

 

Trials – A Means of Increasing The Imaan of The Believer

Written by Salafi Dawah Manchester on . Posted in Aqeedah (Creed & Belief), Morals and Manners - 'Akhlaaq', Purification of The Soul, Worship - 'Ibaadah'.

In The Name of Allaah, The Most Merciful, The Bestower of Mercy.

Allaah [The Most High] said: [أَوَلَا يَرَوۡنَ أَنَّهُمۡ يُفۡتَنُونَ فِى ڪُلِّ عَامٍ۬ مَّرَّةً أَوۡ مَرَّتَيۡنِ ثُمَّ لَا يَتُوبُونَ وَلَا هُمۡ يَذَّڪَّرُونَ – See they not that they are tried once or twice every year? Yet, they turn not in repentance, nor do they learn a lesson (from it)]. [9:126] – Meaning: By way of calamities, diseases and the divine laws; but they neither turn in repentance nor [abandon] the evil they are upon, nor do they learn a lesson regarding what will benefit, so that they may act upon it; nor regarding what is harmful to them, so that they may abandon it. Allaah [The Most High] put them to the test-and this is Allaah’s way with all the nations-through poverty [or loss in wealth]; loss of health, calamities and through commands and prohibitions, so that they might turn to Allaah, but they neither repent nor learn a lesson. In this Ayah is proof that Imaan increases and decreases and that it is obligated on the believer to examine his Imaan- pay close attention to it, improve and increase it [i.e. by way of the Qur’aan and authentic Sunnah], so that it constantly rises. [An Excerpt from ‘Tayseer Al-kareem Ar-Rahmaan Fee Tafseer kalaam Al-Mannaan by Imaam Sadi (rahimahullaah). Slightly paraphrased]

The Messenger Used to Ask Allaah For These Four Things- [Guidance, Piety, Modesty and Self-sufficiency (or Contentment)]

Written by Abdullah Jallow on . Posted in Morals and Manners - 'Akhlaaq', Purification of The Soul, Worship - 'Ibaadah'.

In The Name of Allaah, The Most Merciful, The Bestower of Mercy.

Abdullah Bin Mas’ood [radiyallaahu anhu] said that the Prophet [sallal laahu alayhi wasallam] used to supplicate, saying: [اللَّهُمَّ إِنِي أَسْأَلُكَ الهُدَى، وَالتُّقَى، وَالعفَافَ، والغنَى – O Allaah! I ask You for guidance, piety, modesty and self-sufficiency].

This is a comprehensive supplication that gathers four great affairs that are to be sought after and they are: Guidance, Piety, Modesty and Self-sufficiency [or contentment]. At-Teebiy [rahimahullaah] said, “Guidance and Piety brings about everything that will [rightly] guide a person to the worldly affairs, affairs of the afterlife and noble manners, and keeps a person away from everything that is obligated on him to refrain from, such as Shirk, disobedience and evil manners…”

Imaam An-Nawawi [rahimahullaah] said, “As for modesty, it is to be free from what is not permissible and to refrain from it. And self-sufficiency in this statement means contentment of the soul – to suffice oneself and not covet what the people possess.”

Shaikh Abdur Rahmaan Bin Sadi [rahimahullaah] said, “This supplication is one of the most comprehensive and beneficial, and it necessitates asking for the good of this world and the afterlife; for indeed guidance necessitates beneficial knowledge, piety necessitates righteous deeds and to abandon that which Allaah and His Messenger have forbidden, and by way of this one’s religion will become upright; for indeed the religion is based on beneficial sciences and sound knowledge based issues, and that necessitates guidance; and piety necessitates obedience to Allaah and His Messenger. Modesty and self-sufficiency necessitate not being in need of the people [i.e. being covetous] and attaching one’s heart to them, sufficing oneself with Allaah and His provision, being contented and seeking after that which brings tranquillity to the heart through self-sufficiency; and by way of this, complete happiness in the worldly life and a relaxed heart is attained. This is what a good life is. Therefore, whoever is bestowed with guidance, piety, modesty and self-sufficiency, then he will obtain the two types of happiness, achieved everything that is sought after and has been saved from every fear”.

[An Excerpt from Fiqhul Ad’iyah Wal-Adkaar. Vol 1. Pages 479-480. Slightly paraphrased]

Disease And Plague In The Year 478 AH, And Response of The Khaleefah!

Written by Salafi Dawah Manchester on . Posted in Morals and Manners - 'Akhlaaq', Purification of The Soul, Worship - 'Ibaadah'.

In The Name of Allaah, The Most Merciful, The Bestower of Mercy.

Imaam Ibn Katheer [rahimahullaah] said: “In the year 478AH, diseases were many – fever and plague in Iraq, the Hijaaz and Shaam. The wild animals died and thereafter the livestock. There was fiece black wind and the trees fell. The Khaleefah Al-Muqtadee Bin Amril laah commanded that enjoining good and forbidding evil be revived [i.e. by the authorities (1)] and that the musical instruments be smashed, and thus the plague ceased”. [Ref 1.1]

Question to Imaam Abdul Azeez Bin Baaz [rahimahullaah]: Is enjoining Good and Forbidding Evil by the hand an obligation on all Muslims, or is it limited to those in authority and their deputies?

Answer: To stop wrongdoing is obligated on all Muslims according to their ability, because the Messenger [sallal laahu alayhi wasallam] “Anyone of you who sees evil [i.e. that which is declared an evil deed by Islaam], then let them stop it with their hand; if he cannot, then with his tongue; and if he cannot, then with his heart, and that is the weakest of Imaan’’. [Muslim, Abu Dawood, Tirmidhi & others]

However, stopping evil by the hand must be based on ability and should not result in greater corruption or evil. A man has the right to rectify matters with his hand in his home [i.e. based on what the law of the land allows him]; a manager has the authority to make changes with the hand within the organization they are responsible for, in accordance with the instructions that is given to them [i.e. the authority given to them by the state authorities]; otherwise, people should not change with their hand anything they are not authorised to change.  If they do make changes in matters that they have no authority, then this will result in more evil and great corruption between them and the people, and between the people and the state.

In this case they should stop evil with their tongue (by speaking out). They may say: “O Fulaan! Fear Allaah! This is not permissible; this is Haraam, or This is obligated on you,’’ and clarify it with evidence from Sharee’ah. [NB: Reader: In the UK, objecting to certain behaviour can be viewed as harassment or verbal abuse, therefore a Muslim should be aware of what the law allows him before he says or does anything whilst living in the West].

As for changing matters with the hand, this should be done where one has authority, such as one’s home [i.e. based on what the law of the land allows], or those authorized by the ruler such as organizations given permission and authority to enjoin good. They should make changes in accordance with the authority they have been given- in the way prescribed by the Sharee’ah, without exceeding their jurisdiction. The same applies to the governor of a city; he should make changes with his hand, in accordance with the instructions he has [been given by the government]. [Ref 2]

[Ref 1: Al-Bidaayah Wan-Nihaayah 16/93]

[Ref 2: An Excerpt from Fataawa Ibn Baaz 8/208. Slightly paraphrased]

A Trait That Illuminates And Glitters In The Character of Upright Scholars!

Written by Salafi Dawah Manchester on . Posted in Da'wah - Calling To Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Scholars of Islam, Worship - 'Ibaadah'.

In The Name of Allaah, The Most Merciful, The Bestower of Mercy.

Imaam Ibnul Qayyim [rahimahullaah] said:

“Whoever has knowledge, then let him guide us to it. Whoever sees deviation, [something] incomplete [deficient] or wrong in our statement, then let him guide us to what is correct; we’ll thank him for his deed, accept what he says, comply, obey and submit”.

[Madaarij As-Saalikeen 3/1798-1799]

Specifying The Month of Rajab for Worship by Shaykh Muhammad ibn Saaleh Al-Uthaymeen

Written by Salafi Dawah Manchester on . Posted in Bid'ah (Innovation), Innovations In Islam (Bidah), Methodology - 'Manhaj', Video.

What is the ruling on specifying the Month of Rajab for Umrah, or Fasting or any other righteous actions? And does it have a distinction over the rest of the Sacred Months?

There is no distinction for the Month of Rajab over the rest of the Sacred Months, and it is not to be specified: Not for umrah, nor fasting , nor prayer and nor with reciting of the Quraan, rather it is like the rest of the Sacred Months.

And all the reported narrations regarding the virtue of it, praying in it (Rajab), or fasting in it, indeed they are weak, a legislated ruling can not be established upon them (weak narrations).

Al-Liqaa’ Ash-Shahri 14/32

 

Daily Goal and Pursuit of The Sensible One

Written by Salafi Dawah Manchester on . Posted in Morals and Manners - 'Akhlaaq', Purification of The Soul, Worship - 'Ibaadah'.

In The Name of Allaah, The Most Merciful, The Bestower of Mercy.

The sensible person is in a position to have the Baaqiyaat As-Saalihaat as provision [i.e. the good righteous deeds that last and are better in the sight of Allah for reward and better in respect of hope in the Hereafter] together with his share from the worldly life with ease- by seeking aid in going out in the morning, midday and something of the night time. This is the foundation upon which he places his worldly affairs and the means to (accomplishing them). Even when such (affairs) come to him late at night, he would pray and seek aid from his Lord and ask for that which brings about good in his religious and Worldly affairs.

He begins his day with good – recitation of the Qur’aan and acts of worship to which one devotes himself in the morning; performs the five daily prayers in their earliest times and that which Allah makes easy for him to perform of good deeds, such as (optional) prayer, recitation of the Qur’aan, remembrance of Allah, seeking knowledge and other than that. He engages his tongue in the Remembrance of Allah and seeking forgiveness.

He pursues the means by way of which one seeks his livelihood, such as trade, production of goods, farming and what is similar to them, whilst seeking the aid of his Lord in that. He suffices himself with the permissible means and turns away from that which Allaah has made unlawful. The intent behind this is to fulfil the individual obligations, to be (upon) self-sufficiency and having little or no need of the creation. If he does this or something closer to it, the result will be goodness and he will gain abundant reward (for the afterlife). Also he does not forget his (lawful) share in the worldly life and it may be that Allah will bless him with contentment, which is true richness by way of which a good life is attained.

[Source: An Excerpt from Noorul Basaa-ir Wal Albaab Fee Ahkaam Al Ibaadaat, Wal Mu-aamalaat, Wal Huqooq, Wal Aadaab of Imam Abdur Rahmaan As-Sadi. Page: 65. slightly paraphrased]

A Special Reward For The One Who Exercise Patience After The Death of a Beloved One

Written by Salafi Dawah Manchester on . Posted in Purification of The Soul, Worship - 'Ibaadah'.

In The Name of Allaah, The Most Merciful, The Bestower of Mercy.

Narrated Abu Hurairah [radiyallaahu-anhu]: Allaah’s Messenger [sallal-laahu-alayhi-wasallam] said, “Allaah says, ‘I have nothing to give but Paradise as a reward to my slave- a true believer  of Islamic Monotheism, who, if I cause his dear friend amongst the people of the earth to die, remains patience and hopes for Allaah’s reward’”. [1]

Imaam Abdul-Azeez Bin Baaz [rahimahullaah] said: “Dear friend”; this means his beloved one, brother, father or wife. If he remains patient and hopes for Allaah’s reward, he will receive Paradise. [2]

[1]Saheeh Al-Bukhaari : hadeeth Number 6423]

[2] [Al-Hulalul Ibreeziyyah Vol 4. Page: 226. Footnote 4]