Tawheed First

The Hospitality of the Wrongdoer

tawheedfirst — Wed, 14 Dec 2011 16:45:12 +0000

It is reported from Al-Hasan Al-Basri that a man said to him, “You have gossiped about me.” He (Al-Hasan) said, “You have not reached such a position that you can control my hasanaat!” 1
Someone was told, “So-and-so has gossiped about you.” So he sent him a dish of dates with the message: “I heard that you had given me your hasanaat as a gift, and I want to return the favour; please excuse me for not being able to pay back in full.”
It is reported from Ibn al-Mubarak (may Allah have mercy on him) that he said, “If I were to indulge in backbiting about anyone, I would gossip about my parents, for they have more right to my hasanaat.”
Backbiting is the hospitality of the wrongdoer
‘Amr ibn al-’Aas (radiAllahu ‘anhu) narrated that he passed by a dead mule and said to some of his companions, “It would be better for a man to eat his fill from the meat of this than from the flesh of his fellow Muslims.” 2
If you are unable to do three things, then you must do three (other) things: if you cannot do good, then stop doing evil; if you cannot benefit people, then do not harm them; if you cannot fast, then do not eat the flesh of other people
A poet said:

If a man is wise and fears Allah,

This will keep him too busy to concern himself

with the faults of others,

Just as the weak and sick person is too concerned

with his own pain,

To think of the pain of others

Footnotes:

1. Hasanaat: Rewards for good deeds. The Islamic teaching is that the hasanaat of the one who engages in backbiting will be awarded to his/her victim (Translator)

2. This is reported from ‘Amr ibn al-’Aas, Saheeh at-Targheeb wat-Tarheeb

Transcribed from: Backbiting and Its Adverse Effects | Husayn al-Awayishah

As if you See Him

tawheedfirst — Wed, 02 Nov 2011 23:35:23 +0000

The Prophet salAllāhu ‘alayhi wasallaam explained ihsān as being:

“That you worship Allāh as if you see Him, for if you do not see Him, He sees you.” (1)

Ibn Rajab al-Hanbali, may Allāh have mercy upon him, said as a part of his commentary to the above Prophetic words:

It indicates that the servant (‘abd) should worship Allāh in this manner; namely, evoking the feeling of His nearness and of His being with him as though he sees Him. This in turn necessitates reverence, fear, awe and glorification [of Allāh]; as occurs in the narration of Abu Hurayrah: “That you revere Allāh as if you see Him.” It also necessitates sincerity in worship, as well as exerting all one’s efforts in improving, completing and perfecting it. (2)

Ibn Rajab further said: “It has been said that it [the second part of the sentence] is the cause for the first part. This is because when the servant is ordered to have vigilance (murāqabah) of Allāh whilst worshipping Him and to feel His closeness, to the point that it is as if he was seeing Him, then this may be difficult. So he seeks aid to attain this through his faith that Allāh sees him, is fully aware of his secret and public [acts], his inner and outer [states], and that nothing of his affairs is ever hidden from Him. When he actualizes this station (maqām), it becomes easier for him to move to the second station, which is where there is a continual realization, upon spiritual perception (basīrah), of Allāh’s closeness to His servant and of His being with him; to the extent that it is as if he actually sees Him.

It has further been said: Rather, it refers to the fact that whosoever finds it difficult to worship Allāh as if seeing Him, then he should worship Allāh upon the realization that Allāh sees him and is fully aware of what he is doing. So let him feel shy of Allāh due to the Divine gaze over him; as one of the gnostics (‘ārifūn) said: Fear Allāh, lest He becomes [to you] the most despised of those watching you.’ Another said” ‘Fear Allāh in proportion to His power over you, and feel shy of Allāh in proportion to His closeness to you.’ A female gnostic from the Predecessors (salaf) said: ‘Whoever acts for Allāh, due to witnessing Allāh (mushāhadah), is a gnostic (‘ārif); whoever acts for Allāh, due to knowing that Allāh sees him, is sincere (mukhlis).’ So this indicates the two stations that were previously mentioned:

The First: the station of sincerity (ikhlās), which is where the servant acts whilst bringing to mind that Allāh observes him, that Allāh is fully conversant with whatever he is doing, and that Allāh is close to him. So when the servant brings this to mind in his actions – this being the root of his actions – then he is sincere to Allāh. This is because evoking this feeling during his actions prevents him from turning to other than Allāh, or from desiring other than Him in his actions.

The Second: the station of mushāhadah. This is where the servant acts whilst witnessing Allāh with his heart; which is when the heart is so illuminated by faith, and the spiritual perception is so heightened, it is as if the unseen is beheld with one’s eyes. (3)

Whenever a person draws closer to Allāh, Exalted is He, by [performing] the obligatory deeds, then the optional ones, Allāh draws him closer to Himself and raises him from the degree of faith to that of ihsān. Here he begins to worship Allāh, witnessing His presence and having vigilance, as if he sees Him. His heart fills with gnosis of Allāh, and with love, reverence, fear, grandeur, awe, intimacy and yearning of Him – to the extent that the heart is so filled with gnosis of Him, that it sees Him with the eye of spiritual perception. (4)

Footnote

(1) Recorded by al-Bukhāri(no.5) and Muslim (no.9)

(2) Jami’ al-Ulūm wa’l-Hikam (1/126)

(3) Jami’ al-Ulūm wa’l-Hikam (1/128-129)

(4) Jami’ al-Ulūm wa’l-Hikam (2/345-346)

Source: Jami’ al-Ulūm wa’l-Hikam | Ibn Rajab
Transcribed from: Translator’s Introduction to ‘The Exquisite Peal – The Journey to Allāh & The Home of the Hereafter’ | Shaykh ‘Abd Al-Rahmān Al-Sa’di

The Difference Between Confidence and Delusion

tawheedfirst — Sat, 01 Oct 2011 01:22:33 +0000

Confidence is tranquility, and it increases with time and intuition. The heart attaches itself to one whom it trusts, thus it becomes reliant upon him. Similarly, if the heart reaches Allaah, it becomes lovingly subservient to him. Consequently, he will be the only source of aid for this heart.

As for delusion, it is produced by Shaytaan and the soul, and it is to trust one who is not trustworthy, and to depend upon a source which yields nothing beneficial. The Most High said:

وَالَّذِينَ كَفَرُوا أَعْمَالُهُمْ كَسَرَابٍ بِقِيعَةٍ يَحْسَبُهُ الظَّمْآنُ مَاء حَتَّى إِذَا جَاءهُ لَمْ يَجِدْهُ شَيْئًا وَوَجَدَ اللَّهَ عِندَهُ فَوَفَّاهُ حِسَابَهُ وَاللَّهُ سَرِيعُ الْحِسَابِ

“The work of those who disbelieve is like a mirage which appears to be water to a thirsty man. Though once he reaches it, he finds nothing. Allaah finds him there and concludes his account, and he is expeditious in this regard.” (An-Nur 24:39)

قُلْ هَلْ نُنَبِّئُكُمْ بِالْأَخْسَرِينَ أَعْمَالًا

الَّذِينَ ضَلَّ سَعْيُهُمْ فِي الْحَيَاةِ الدُّنْيَا وَهُمْ يَحْسَبُونَ أَنَّهُمْ يُحْسِنُونَ صُنْعًا

“Say: Shall we inform you of those who have suffered the greatest loss? They are those who have deviated on earth while thinking that they have done well.” (Al-Kahf 18:103-104)

Once the veil has been removed and reality becomes apparent, they will realize that they were lost.

It has appeared in a well known tradition that if you notice that Allaah the glorified is blessing you while you continue to sin, then beware. Rather, punishment has been delayed, and the Most High has said: “Once they forgot what they were reminded of, We gave them everything and they were delighted. We then overtook them while they were immersed in evil.”

It is an utter delusion for one to believe that he deserves the grace of Allaah and that the hour will not come. He is in a state of illusion concerning his lord, himseld, and the world in which he lives, and Shaytaan deceives him with his promises. The final outcome of this is destruction.

Transcribed from: The Soul | Ibn Al-Qayyim

The Nature of Things

tawheedfirst — Fri, 15 Jul 2011 04:04:43 +0000

Ibn al-Qayyim says: “For the tongue does not keep quiet at all. It is either a tongue that remembers or a tongue that is frivolous and it has to be one of these two.

It is the (nature of the) soul; if you do not preoccupy it with truth, it will occupy you with falsehood. It is the (nature of the) heart; if you do not accommodate it with love of Allaah, it will dwell with love of creation and this is a certain reality. It is the (nature of the) tongue; if you do not preoccupy it with remembrance, it will most definitely occupy you with frivolity.

Thus, choose for your own self one of the two courses and confer upon it one of the two standings.”

Source: Al-Waabil as-Sayyib | Pgs. 166-167 | Ibn al-Qayyim
Transcribed from: Causes Behind the Increase and Decrease of Eemaan | ‘Abdur-Razzq al-’Abbaad

The Difference between Caution and Suspicion

tawheedfirst — Fri, 10 Jun 2011 03:45:34 +0000

One who is cautious resembles one who travels with his wealth and riding animal while being mindful of thieves. He resembles one who has prepared himself with armor and weapons to meet his enemy.

As for suspicion, it is a heart filled with bad thoughts of others, and backbiting, slander, and hatred is the result. One who is cautious intermingles with people while protecting himself, though one who is suspicious harms them while avoiding them. The former advises them while the latter despises them.

Transcribed from: The Soul | Imaam Ibn Al Qayyim

True Nobility

tawheedfirst — Wed, 01 Jun 2011 03:24:20 +0000

Dhun-Noon said, “Who is more noble and honourable than one who is cut off from everyone except the One who has sovereignty of everything in His Hand?

Transcribed from: The Evil of Craving for Wealth and Status | al-Haafidh Ibn Rajab al-Hanbalee

Weep Tears of Understanding

tawheedfirst — Wed, 27 Apr 2011 05:32:01 +0000

Everything has its indications and signs. Indications that knowledge is beneficial are that it leads to fine character, good manners and praiseworthy attributes. In this regard it was said:

“He whose knowledge doesn’t cause him to weep, can be justifiably considered not to have been granted beneficial knowledge,” since Allaah subhanahu wa ta’ala described the people of knowledge saying:

Say believe in it (The Qur’aan) or do not believe. Verily! Those who were given knowledge before it, when it is recited to them, fall down on their faces in humble prostration. And they say: “Glory be to our Lord! Truly, the Promise of our Lord must be fulfilled”. And they fall down on their faces weeping and it adds to their humility.”

Thus knowledge carries its possessor towards humility, prostration, crying, calling oneself to account and truthfulness with Allaah subhanahu wa ta’ala.

Indeed crying is the clearest sign and best proof of the knowledge one possesses and of a person’s truthfulness. What is the benefit of knowledge a person learns, if it doesn’t lead him to crying, humbleness, penitence and good dealings with the people?

Is not the possessor of knowledge one who knows most about his Lord subhanahu wa ta’ala? Has he not read about His Exalted, Perfect, Lofty Attributes that which causes his heart to humble and his eyes to shed tears? Has he not read in the Book of Allaah and in the sayings of the Messenger of Allaah subhanahu wa ta’ala, texts pertaining to the Fire, the terror in the grave and the fearful accounts of the Resurrection because of which mountains are humbled out of the fear of Allaah subhanahu wa ta’ala?

So compare your position to this – may Allaah have mercy upon us – and don’t forget that virtuous saying, “He whose knowledge doesn’t cause him to weep, can be justifiably considered not to have been granted beneficial knowledge.”

Transcribed from: Adorning Knowledge with Actions | Shaykh Husayn al-’Awaayishah

Complain of Yourself

tawheedfirst — Sat, 12 Mar 2011 05:35:19 +0000

Imām Ibn al-Qayyim, may Allāh have mercy upon him, said:

The ignorant one complains about Allāh to the people! This is the height of ignorance in complaining and in whom the complaint is about. For if a person were to truly know his Lord, he would never complain of Him. If he truly knew people, he would never complain to them … The gnostic complains only to Allāh, and the most knowledgeable of the gnostics are those who complain to Allāh about themselves, not others … So there are three levels: The most contemptible of them is to complain to people about Allāh; the loftiest of them is to complain to Allāh about oneself; the middle level is to complain to Allāh about others.

Source: al-Fawa’id
Transcribed from: Translator’s Footnote from ‘The Exquisite Peal – The Journey to Allāh & The Home of the Hereafter’ | Shaykh ‘Abd Al-Rahmān Al-Sa’di

Two Paradises

tawheedfirst — Tue, 01 Feb 2011 20:59:20 +0000

Imām Ibn al-Qayyim said: ‘There is no [true] bliss, nor any delight, joy, or completeness for him, except in knowing Allāh, loving Him, being tranquil in the remembrance of Him, feeling delighted in drawing closer to Him and in yearning to meet Him; this being the paradise of the worldly life. Likewise, there is no delight or success for him in the Afterlife, except with his being enveloped in the Abode of Bliss in the Paradise of the next life. So there are for him two paradises, he will not enter the latter without first entering the former.

I heard Shaykh’l-Islām Ibn Taymiyyah, may Allāh sanctify his soul, saying: ‘Indeed there is a paradise in this world, whoever does not enter it will not enter the Paradise of the Afterlife.’

One of the gnostics said: ‘There are times that pass over the heart about which I say: If the people of Paradise are in the likes of this [state], then what a wonderful life they are in.’

Source: Madārij al-Sālikīn
Transcribed from: The Translator’s Preface to ‘The Exquisite Peal – The Journey to Allāh & The Home of the Hereafter’ | Shaykh ‘Abd Al-Rahmān Al-Sa’di

Fleeing from Allāh unto Him

tawheedfirst — Fri, 14 Jan 2011 01:28:59 +0000

“From” and “To”

The heart’s hijrah requires migrating “from” one state “to” another. A person migrates with his heart:

from loving other than Allāh to loving Him;

from offering servitude to other than Allāh to offering it to Him;

from fearing other than Allāh to fearing Him;

from having hope in other than Allāh to having hope in Him;

from relying on other than Allāh to relying on Him;

from asking and deploring other than Allāh to asking and deploring Him;

from surrendering and submitting to other than Allāh to surrendering and submitting to Him.

This is precisely the meaning of “fleeing unto Allāh”, as Allāh (subhanahu wa ta’ala) says:

فَفِرُّوا إِلَى اللَّهِ

…Flee then unto Allāh…

[Adh-Dhāriyāt 51:50]

And indeed, the tawheed required from a person is to flee from Allāh unto Him!

Under this heading of “from” and “to” falls a great reality of tawheed.

Fleeing unto Allāh

Fleeing unto Allāh (subhanahu wa ta’ala) includes turning to Him alone for appeal, worship, and all that proceeds from it, such as love, fear, surrender, and reliance. Thus, it includes the tawheed of Ilāhiyyah, which is the common subject among the messengers’ messages – may Allāh bestow His praise and peace upon them all.

Fleeing from Allāh

On the other hand, fleeing from Allāh (unto Him) includes the tawheed of Ruboobiyyah and affirmation of Qadar. It professes that whatever one hates or fears or evades in the creation only takes place by Allāh’s will.

Indeed, whatever Allāh (subhanahu wa ta’ala) wills surely happens, and its existence becomes mandatory by virtue of Allāh’s will. And whatever Allāh does not will never happens and is impossible to exist.

Thus when one flees unto Allāh, one would actually be fleeing (unto Him) from a thing that occurred by His will and decree. In other words, one would be fleeing from Allāh unto Him!

One who properly understands this would then understand the meaning of the Prophet’s (salAllāhu ‘alayhi wasallam) words:

“I seek refuge from You in You” 1

One would then also understand the Prophet’s (salAllāhu ‘alayhi wasallam) saying:

“…There is no shelter or escape from You except to You…” 2

There is nothing in the creation from which one would flee or seek protection but is created and originated by Allāh (subhanahu wa ta’ala) . Therefore, one would flee from what is mandated by Allāh’s decree, will, and creation; and one would flee to what is mandated by Allāh’s mercy, goodness, kindness, and bounty. Hence, one flees from Allāh unto Him, and seeks refuge in Him from Him!

Footnotes:

1. This is part of a hadeeth recorded by Muslim from ‘Aa’ishah (radiAllāhu ‘anha) who said that one night she missed Allāh’s Messenger (salAllāhu ‘alayhi wasallam). After some search, she found him in the Masjid (which was adjacent to her apartment). In the darkness, her hand hit the soles of his feet that were erected (in sujood). He was saying:

“O Allāh! I seek protection from Your wrath in Your acceptance, and from Your punishment in Your pardon, and from You in You! I cannot offer You the praise that you deserve, so I only praise You as You praise Yourself.”

2. This is a part of a hadeeth recorded by al-Bukhāri and Muslim from al-Barā’ Bin ‘Aazib (radiAllāhu ‘anhu) that the Messenger (salAllāhu ‘alayhi wasallam) instructed a man to say when going to bed:

“O Allāh! I submit myself to You, turn my face unto You, support my back unto You, and rely in my affairs on You, hoping in You and fearing You; there is no shelter or escape from You except to You! I believe in the Book that You have revealed and in the Messenger You have sent.”

He (salAllāhu ‘alayhi wasallam) added: “If one dies (after saying this), he dies upon the fitrah (pure nature).”

Transcribed from: Ar-Risalat ut-Tabukiyyah | The Message from Tabuk | Ibn ul-Qayyim