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لاَ يُكَلِّفُ اللّهُ نَفْسًا إِلاَّ وُسْعَهَا لَهَا مَا كَسَبَتْ وَعَلَيْهَا مَا اكْتَسَبَتْ رَبَّنَا لاَ تُؤَاخِذْنَا إِن نَّسِينَا أَوْ أَخْطَأْنَا رَبَّنَا وَلاَ تَحْمِلْ عَلَيْنَا إِصْرًا كَمَا حَمَلْتَهُ عَلَى الَّذِينَ مِن قَبْلِنَا رَبَّنَا وَلاَ تُحَمِّلْنَا مَا لاَ طَاقَةَ لَنَا بِهِ وَاعْفُ عَنَّا وَاغْفِرْ لَنَا وَارْحَمْنَا أَنتَ مَوْلاَنَا فَانصُرْنَا عَلَى الْقَوْمِ الْكَافِرِينَ

 

Allâh burdens not a person beyond his scope. He gets reward for that (good) which he has earned, and he is punished for that (evil) which he has earned. “Our Lord! Punish us not if we forget or fall into error, our Lord! Lay not on us a burden like that which You did lay on those before us (Jews and Christians); our Lord! Put not on us a burden greater than we have strength to bear. Pardon us and grant us Forgiveness. Have mercy on us. (1) You are our Maulâ (Patron, Supporter and Protector, etc.) and give us victory over the disbelieving people.”

(Al-Baqarah 2:286)

 

.•°•.•°•.•°•.•°•.•°•.•°•.•°•.•°•. 

 

Shaikh Ibn Uthaymeen – rahimahullaah – says in his tafseer of Soorat al-Baqarah: (2)

 

ومنها: أنه ينبغي للإنسان سؤال الله العفو؛ لأن الإنسان لا يخلو من تقصير في المأمورات؛ فيسأل الله العفو عن تقصيره؛ لقوله تعالى: { واعف عنا }؛ وسؤالُ الله المغفرة من ذنوبه التي فعلها؛ لقوله تعالى: { واغفر لنا }؛ لأن الإنسان إن لم يُغفر له تراكمت عليه الذنوب، ورانت على قلبه، وربما توبقه، وتهلكه.

 

And from them (the points of benefit derived from this aayah): (Is) That one must ask Allaah for ‘Afw, for he is not free from shortcomings in those things which have been commanded; so he asks Allaah for ‘Afw from his shortcomings in accordance with His saying “واعف عنّا”. And asking Allaah for Maghfirah from his (the person’s) sins which he has committed is in accordance with His saying “واغفر لنا”, because a person – if he is not forgiven – (his) sins will pile up upon him, be a Raan (3) upon his heart, and perhaps destroy him.

 

ومن فوائد الآية: أنه ينبغي للإنسان أن يسأل الله أن يرحمه في مستقبل أمره؛ فيعفو عما مضى، ويغفر؛ ويرحم في المستقبل؛ لقوله تعالى: { وارحمنا }؛ وبه نعرف اختلاف هذه الكلمات الثلاث: طلب العفو عن التفريط في الطاعات؛ والاستغفار عن فعل المحرمات؛ والرحمة فيما يستقبله الإنسان من زمنه – أن الله يرحمه، ويوفقه لما فيه مصلحته.

 

And from the benefits of the aayah: (Is) That one must ask Allaah to have Rahmah on him in his future affairs; so He will ‘ya’foo’ and ‘yaghfir’ what has passed, and have Rahmah on him in what’s to come, in accordance with His saying “وارحمنا”. Through this, we learn the difference between the three words:

 

Asking for ‘Afw for shortcomings in acts of obedience, ‘Istighfaar (i.e. seeking Maghrifah) from committing acts of disobedience (4), and (asking for) Rahmah in that which lies ahead for one in his future – that Allaah has Rahmah on him and grants him success to (following) that which will be beneficial/have good in it for him.

 

.•°•.•°•.•°•.•°•.•°•.•°•.•°•.•°•.

 

Ibn Katheer – rahimahullaah – says in his tafseer of Soorat al-Baqarah: (5)

 

وقوله: ( وَاعْفُ عَنَّا ) أي: فيما بيننا وبينك مما تعلمه من تقصيرنا وزللنا، ( وَاغْفِرْ لَنَا ) أي: فيما بيننا وبين عبادك، فلا تظهرهم على مساوينا وأعمالنا القبيحة، ( وَارْحَمْنَا ) أي: فيما يُسْتَقبل، فلا توقعنا بتوفيقك في ذنب آخر، ولهذا قالوا: إن المذنب محتاج إلى ثلاثة أشياء: أن يعفو الله عنه فيما بينه وبينه، وأن يستره عن عباده فلا يفضحه به بينهم، وأن يعصمه فلا يوقعه في نظيره.

 

And His saying “واعف عنا” meaning: in that which is between us and You, which You know (about) from our shortcomings and faults/slips; “واغفر لنا” meaning: in that which is between us and Your servants, such that You do not make apparent to them our faults/vices and abominable deeds; “وارحمنا” meaning: in that which will come in the future, so do not let us fall – with Your tawfeeq (i.e. You granting us success) – in another sin. This is why it has been said: “Surely the sinner is in need of three things: that Allaah forgives him for that (the sin he committed) which is between him and Him (i.e. the sinner and Allaah), that He conceals the sin from His servants and not expose him through it (the sin) among them, and that He protects him so he doesn’t fall in its equivalent (i.e. further sin/error).”

 

 

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(1) The words ‘Afw, Maghfirah, and Rahmah have been translated in the aayah (The Noble Qur’aan translation) to mean Pardon, Forgiveness, and Mercy – respectively. In Arabic, the meaning of the words is as follows:

Afw: pardon/forgiveness, but also erasing/wiping out
Maghfirah: pardon/forgiveness but also concealing/hiding
Rahmah: mercy

 

(2) Sh. Ibn Uthaymeen (rahimahullaah). Tafseer Soorat al-Baqarah, Part #3 – Aayah 286 – Points of Benefit #16 and 17.

 

(3) Raan:  a covering of sins and evil deeds, as mentioned in Soorat Al-Mutaffifin, verse 14.

 

(4) Note: it’s not always the case that ‘Afw relates to shortcomings in acts of obedience while Maghfirah relates to acts of disobedience. There’s a rule in Arabic that says that some words “if they unite, they separate (in meaning); and if they separate, they unite (in meaning).” [An example often given by scholars consists of the words Islaam and Eemaan: they include eachother when mentioned separately and they exclude eachother and become more specific when mentioned together, wallaahu ‘Alam.] Therefore, if the words ‘Afw and Maghfirah occur together, though they mean the same thing (i.e. pardon/forgiveness), they will be “distinguished” and separated from each other in meaning (by one being more specific to one thing than the other word etc.); however, if they separate and occur in different aayaat/locations, they could be used to mean the same thing (i.e. forgiveness) be it for shortcomings in good deeds or for doing bad deeds.  Shaikh Ibn Uthaymeen – rahimahullah – says in the tafseer of aayah 218 of Soorat al-Baqarah:

قوله تعالى: { والله غفور رحيم }؛ قد يقول قائل: ما محل ذكر اسم الله «الغفور» هنا مع أن هؤلاء قاموا بأعمال صالحة؟ الجواب أن القائم بالأعمال الصالحة قد يحصل منه شيء من التفريط، والتقصير؛ ولذلك شرع للمصلي أن يستغفر الله ثلاثاً بعد السلام؛

(Concerning) His (ta’aalaa’s) saying: (والله غفور رحيم); one might say: what is the reason behind mentioning the name of Allaah (الغفور) here even though those [meaning people mentioned in the verse] have done good deeds? The answer is that one who does good deeds might have some carelessness/negligence or shortcomings; this is why one it has been legislated for one who performs his salaah to say ‘Istighfaar 3 times after salaam. [End of Shaikh’s words]

Here, Maghfirah is used to refer to shortcomings in doing good deeds.  And Allaah knows best.

 

(4) Tafseer Ibn Katheer. One will notice how the “erasing” meaning of ‘Afw and “concealing” meaning of Maghrifah play a role in this tafseer.

 

 

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Ibn Rajab – rahimahullaah – said:  (1)

 

 

 

ولا بد للمؤمن من صبر قليل حتى يصل به إلى راحة طويلة…

 

…and it’s incumbent upon the believer to have a little patience in order to reach by way of it to a lengthy rest.

 

 

 

فإن جزع ولم يصبر فهو كما قال ابن المبارك

من صبر فما أقل ما يصبر ومن جزع فما أقل ما يتمتع

 

If he gets impatient then he is,
as has been said by Ibn al-Mubaarak:

 

Whoever exercises patience,
then how little is the patience he will have to exercise.
And whoever is impatient,
then how little is the enjoyment he will have.

 

 

 

:وكان الإمام الشافعي رحمه اللَه ينشد

 

يا نَـفـسُ مــا هِـــيَ إلاّ صَـــبـــرُ أَيّامِ

كَــأَنَّ مُـدَّتَــهـــا أَضــغــاثُ أَحــلامِ
 
يا نَـفْـسُ جـــوزي عَـنِ الـدُنــيا مُـبـادِرَةً

وَخَــلِّ عَـنـهـا فَـإِنَّ الـعَـيشَ قُــدامـــي

 

 

al-Imaam ash-Shaafi’ee – rahimahullaah –
used to recite (the following verses of poetry):

 

“O my soul! It is not, except a few days of patience;
As if the extent were but a few dreams.
O my soul! Pass quickly on through this world;
And leave it, for indeed life lies ahead of it.”
(2)

 

 

 

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(1)  From Ibn Rajab al-Hanbalee’s book “Fadl ‘ilm as-Salaf” – The Excellence of the Salaf’s Knowledge.

(2)  Translation of ash-Shaafi’ee’s – rahimahullaah – poem is taken from an article titled “The Yearning of the Pious for Paradise” – al-Istiqaamah Magazine, Issue #2, Safar 1417 A.H.  The rest of the translation (of what’s mentioned by Ibn Rajab in his book) is done by Thikraa.

 

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رأيت الذنوب تميت القلوب *** وقد يورث الذل إدمانها
وترك الذنوب حياة القلوب *** وخير لنفسك عصيانها

 

I have seen (that) sins bring death to the hearts

And (that) verily humiliation results from being addicted to them (i.e. sins)

And (that) the leaving off of sins brings life to the heart

And (that) it’s best for your Nafs that you disobey it (i.e. go against its desires) 

 

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In his tafseer of Soorat ash-SharH (verse 3), Sh. Ibn Uthaymeen (rahimahullaah) says:  “…if you see your heart heedless of your sins, then know that your heart is sick. It is not possible for hearts that are alive to accept/be content with being sick, and the sickness of the heart is sins.”  He, rahimahullaah, then mentions the aforementioned (poetry) verses, attributed to Abdullaah ibn al-Mubaarak (rahimahullaah). 

 

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دعوات المكروب : اللهم رحمتك أرجو ، فلا تكلني إلى نفسي طرفة عين ، و أصلح لي شأني كله ، لا إله إلا أنت

The supplications of one in distress [include]: Allaahumma RaHmataka arjoo, falaa takilnee ilaa nafsee tarfata ‘ayn, wa asliH lee sha’nee kullahu, laa ilaaha illaa anta. (1)” (2)

 

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ما يمنعك أن تسمعي ما أوصيك به ؟ أن تقولي إذا أصبحت و إذا أمسيت : يا حي يا قيوم برحمتك أستغيث ، أصلح لي شأني كله ، و لا تكلني إلى نفسي طرفة عين

What prevents you from listening to [and implementing] what I advise you with? [And that is] that you say when you reach the morning and the evening: yaa Hayyu yaa Qayyoomu bi-RaHmatika astagheethu, asliH lee sha’nee kullahu, wa laa takilnee ilaa nafsee tarfata ‘ayn. (3)” (4)

 

 

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Note: H = ح

(1) Translation as appears in Hisul Muslim: ‘O Allaah, it is Your mercy that I hope for, so do not leave me in charge of my affairs even for a blink of an eye and rectify for me all of my affairs. None has the right to be worshipped except You.

(2) The hadeeth has been reported by Aboo Bakrata Nafee’ ibn al-Haarith (radiyallaahu ‘anhu), and graded Hasan by Sh. al-Albaanee (rahimahullaah) in Saheeh al-Jaami’, #3388.

(3) Translation as appears in Hisul Muslim: ‘O Ever Living, O Self-Subsisting and Supporter of all, by Your mercy I seek assistance, rectify for me all of my affairs and do not leave me to myself, even for the blink of an eye.

(4) Reported by Anas ibn Maalik (radiyallaahu ‘anhu), and graded Hasan by Sh. al-Albaanee (rahimahullaah) in Saheeh al-Jaami’, #5820.

Note: You may find these supplications in Hisnul Muslim under “Supplication for One in Distress” and “Remembrance said in the morning and the evening” (respectively), and you will find additional references there in shaa’ Allaah. For an online version, please visit http://www.makedua.com.

 

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:قال بعض السلف
لولا مصائب الدنيا لوردنا القيامة مفاليس

 

Some of the Salaf said:

If it weren’t for the afflictions/calamities of the dunyaa, we would arrive on the Day of Resurrection bankrupt.

 

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From Zaad al-Ma’aad by Ibn Qayyim al-Jawziyyah

 

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:قال الفضيل

إذا لم تقدر على قيام الليل، وصيام النهار، فاعلم أنك محروم، كبلتك خطيئتك

 

 Al-Fudayl (1) said:
 

If you are unable to perform Qiyaam al-Layl (pray during the night), and fast during the day, then know that you are deprived, shackled by your sin(s). (2)

 

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(1)  He is al-Fudayl ‘ibn ‘Iyaad at-Tameemee – passed away in Makkah 187 A.H.

(2)  Mawaa’ith lil-Imaam al-Fudayl ‘ibn ‘Iyaad.  Compiled by Saalih Ahmad ash-Shaamee.  al-Maktab al-Islaamee; First Edition 1998/1419 A.H.  Reference of quote:  Siyar A’laam an-Nubalaa’ (8/435)

 

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“Whosoever does righteous good deed it is for (the benefit of) his ownself, and whosoever does evil, it is against his ownself, and your Lord is not at all unjust to (His) slaves.”

(Fussilat 41:46)

 

 

Ever thought about the salaah you pray “not-so-whole-heartedly“?

 

Who are you hurting by this except your own self?

 

Ibn Qayyim al-Jawziyyah – rahimahullaah – said:

 

Know, that verily there is no doubt that the salaah […] is the mercy of Allaah which He has bestowed (given as a gift of guidance) to His believing servants.  He guided them to it, and made them know (about) it, and granted it to them as a gift on the hands of His truthful and trustworthy messenger as a mercy for them, and by way of honouring them in order for them […] to (successfully) attain closeness to Him.  (He guided them to it) NOT because of His need for them (their worship), rather, it is a favour from Him, and grace (bestowed) upon them…” (1)

 

We worship Allaah ta’aalaa because He commanded us, and we “hear and obey”; however, He doesn’t need our worship…

 

WE do.

 

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(1)  Asraar as-Salaah – wal Farq wal Muwaazanah bayna Thawqis-Salaati was-Samaa’ (أسرار الصلاة – والفرق والموازنة بين ذوق الصلاة والسماع) by Ibn Qayyim al-Jawziyyah, rahimahullaah.  Note:  The square brackets with dots indicate omission i.e. […], and the round brackets are EN to help clarify meaning.

 

 

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