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قَالَ النَّبِيُّ ‏صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ

 

‏إِنَّ مِنْ أَفْضَلِ أَيَّامِكُمْ يَوْمَ الْجُمُعَةِ فَأَكْثِرُوا عَلَيَّ مِنْ الصَّلاَةِ فِيهِ

فَإِنَّ صَلاَتَكُمْ مَعْرُوضَةٌ عَلَيَّ قَالَ فَقَالُوا يَا رَسُولَ اللَّهِ

 – وَكَيْفَ تُعْرَضُ صَلاَتُنَا عَلَيْكَ وَقَدْ أَرَمْتَ ‏- ‏قَالَ يَقُولُونَ بَلِيتَ

‏قَالَ إِنَّ اللَّهَ تَبَارَكَ وَتَعَالَى حَرَّمَ عَلَى الأَرْضِ أَجْسَادَ الأَنْبِيَاءِ صَلَّى اللَّهُ عَلَيْهِمْ

 

 

The Prophet (sallallaahu alaihi wa sallam) said:

 

“Surely, among the best of your days is Friday; so increase in (invoking Allaah’s) Salaat (1) upon me during it, for your (invocations for Allaah’s) Salaat (upon me) will be displayed to me.” So they (the companions, radiyallaahu ‘ahnum) asked: “O Messenger of Allah! How will our (invocation for Allaah’s) Salaat (upon you) be displayed to you when you have disintegrated (i.e. your body turned to dust in the grave)?” He replied, “Verily, Allaah tabaaraka wa ta’aalaa has made forbidden for the earth (the consumption of) the bodies of the Prophets – may Allaah’s Salaat be upon them.” (2)

 

 

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(1) Regarding the term Salaat: When one sends Salaat upon the Prophet – sallallaahu alaihi wa sallam – it does NOT mean that one prays TO the Prophet – wal ‘iyaathu billaah – because that would constitute shirk; rather, this means that one prays/asks/invokes/supplicates to ALLAAH (alone) to send His Salaat upon the Prophet – sallallaahu alaihi wa sallam. In the expression “Salla Allaahu Alaihi/Alaihim” the Salaat from Allaah is interpreted to mean His praising of him/them before al-mala’ al-a’laa (the angels). This is how Abul-Aaliyah – radiyallaahu anhu – interpreted it as mentioned in Saheeh al-Bukhaaree regarding verse 56 from Soorat al-Ahzaab. It is also the choice of Sh. Ibn Uthaymeen – rahimahullaah – in ash-SharH al-Mumti’. Wallaahu A’lam.  For more information, read this.

 

(2) The Hadeeth is narrated by Aws ‘ibn Aws – radiyallaahu ‘anhu – and graded Saheeh by Sh. al-Albaanee – rahimahullaah – in Saheeh Abee Daawood, #1531.  Online Reference – Sunan Abee Daawood.

 

 

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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.

 

 

Don’t Speak Without Knowledge

Say “Allaahu A’lam”

 

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 قال أبو بكر – رضي الله تعالى عنه –

 

أي سماء تظلني؟ وأي أرض تقلني؟ إذا قلت في كتاب الله ما لا أعلم؟!

 

 

Aboo Bakr – radiyallaahu ‘anhu – said:


Which sky would shade me and which earth would carry me (i.e. let me live upon it) if I were to say about the Book of Allaah that which I do not know (about)?! (1)

 

 

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Shaikh Ibn Uthaymeen (rahimahullaah) mentions in one of his Khutab (plural of Khutbah) several examples that exhort one from speaking without knowledge. Some of what he has mentioned is as follows:

 

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(1) Aboo Bakr’s saying – radiyallaahu ‘anhu – (in post above).  Narrated by Ibn Maajah in his Sunan in the book of Zakaat #1791; also mentioned by Ibn Qayyim – rahimahullaah – in ‘I’laam al-Muwaqqi’een. The narration is Maqtoo’ but strengthened by all its ways as mentioned here.

 

***

 

(2) Saying of Ibn Mas’ood – radiyallaahu ‘anhu –

 

‏يا أيها الناس من علم شيئا فليقل به ومن لم يعلم فليقل ‏الله أعلم فإن من العلم أن يقول لما لا يعلم الله أعلم

“O People! Whoever knows something then let him say it (speak of it), and whoever doesn’t know then let him say ‘Allaahu ‘A’lam’ (Allaah knows best), for it is a sign of having knowledge to say about that which one doesn’t know ‘Allaahu ‘A’lam’

 

[Saheeh al-Bukhaaree #4435. English Translation Online #4481 in Book of Exegesis of the Qur’aan. Also found in Saheeh Muslim #5007; English Translation Online Book 39, Ch. 8, #6720 – Sh. Ibn Uthaymeen’s site provides more references.]

 

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(3) ash-Sha’bee – rahimahullaah –

 

وسئل الشعبي عن مسألة فقال لا أحسنها فقال له أصحابه قد استحيينا لك فقال لكن الملائكة لم تستحي حين قالت: لا علم لنا إلا ما علمتنا

Ash-Sha’bee was asked about an issue, so he said “I am not good/well versed at it” (i.e. I don’t know). His friends then said to him “We felt embarrassed on your behalf” (i.e. being one who knows so much, how could you say that you do not know about the matter), so he said “But the angels did not feel embarrassed when they said: we have no knowledge except what you have taught us.

 

[Mentioned by Ibn al-Qayyim – rahimahullaah – in the book “I’laam al-Muwaqqi’een” pg. 218; aayah with saying of angels is #32 of Soorat al-Baqarah]

 

 

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مسح أثر النوم عن الوجه باليد

:وقد نص على استحبابه النووي وابن حجر لحديث

 ([*]فاستيقظ رسول الله صلى الله عليه وسلم فجلس يمسح النوم عن وجهه بيده)

رواه مسلم

 

 

Wiping Traces of Sleep off the Face with the Hand (1)

 

an-Nawawee (2) and ibn Hajar have written (indicating) it being a recommended (mustaHabb) act, due to the Hadeeth:

 

(The Messenger of Allaah – sallallaahu alaihi wa sallam – then got up and began to wipe [the traces of] sleep off his face [by rubbing it] with his hand.)

 

Reported by Muslim. (3)

 

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(1) From the book “More than 1000 Sunnah in the Day and the Night” by Sh. Khalid al-Husaynaan – listed #1 under the Sunan of Waking-up from Sleep. Sh. Khalid is an Imaam and Khateeb with the Ministry of Endowments and Islaamic Affairs, Kuwait; the imaam of Masjid al-Albaanee, Kuwait; and a graduate in Usool ad-Deen from the University of al-Imaam Muhammad ibn Su’ood, KSA.

 

[*] Please Note: What’s in the brackets is what appears in the book. In Saheeh Muslim, the wording of it is as follows:

 

استيقظ رسول الله ‏ ‏صلى الله عليه وسلم ‏ ‏فجعل يمسح النوم عن وجهه بيده

 

The translation in English matches what is found in Saheeh Muslim rather than the book.

 

(2) an-Nawawee indicates that it’s mustaHabb in his explanation of Saheeh Muslim, in which he said:

 

(قوله: (فجعل يمسح النوم عن وجهه
معناه: أثر النوم , وفيه: استحباب هذا واستعمال المجاز

 

“His saying: (he began to wipe sleep off his face)
Its meaning: The traces of sleep; and [contained] in it: The recommendation of this [action], and use of figurative speech.”

 

(3) Online Reference in English Translation – Saheeh Muslim, Book 4: Salaah, Chapter 119: Supplication in the Night Prayer, #1672.

 

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يَوْمَ يَبْعَثُهُمُ اللَّهُ جَمِيعًا فَيُنَبِّئُهُم بِمَا عَمِلُوا أَحْصَاهُ اللَّهُ وَنَسُوهُ

وَاللَّهُ عَلَى كُلِّ شَيْءٍ شَهِيدٌ

 

On the Day when Allâh will resurrect them all together (i.e. the Day of Resurrection) and inform them of what they did. Allâh has kept account of it, while they have forgotten it. And Allâh is Witness over all things.

 

(Al-Mujadilah 58:06)

 

 

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قال الشاعر

لسانك لا تذكر به عورة امريءٍ *** فكلك عوراتٌ وللناس ألسنُ
وعينك إن أبدت إليك مساوئاً *** فصنها وقل يا عين للناس أعينُ

 

A poet has said

Your tongue, do not mention with it another’s fault,
For you are full of faults and people have tongues (as well)!
And your eye, should it reveal to you faults (of others),
Then guard it, and say “O Eye, people have eyes (too)!”

 

 

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These lines of poetry are quite famous in the Arabic language; there are several versions with different wordings…e.g.

فلا ينطـلـــق منــك اللسان بسوءة فكلك سوءات و للناس ألسن
و عينــك إن أبـدت إليــك معـايبــا فصنها وقل ياعين للناس أعين

They have been attributed to al-Imaam ash-Shaafi’ee (rahimahullaah), wallaahu ‘a’lam.  The message contained within is something to ponder.  We ask Allaah to busy us with our faults (acknowleding them and striving to correct them etc.)  from (searching for and backbiting about) the faults of others!  This is not to say, of course, that you shouldn’t advise your fellow Muslims and offer them naseeha for the sake of Allaah if you see them at fault.

Note:  [Update: May.16.07 – I have been told this can be found in the Deewaan of al-Imaam ash-Shaafi’ee (collection of poetry), wallaahu ‘a’lam.]  If you come across a sound reference attributing these lines to the Imaam, please leave a comment with the reference. Baarakallaahu feekum.

 

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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).