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Posts Tagged ‘Ibn Rajab’

Such Wonders

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Let your heart reside with your Master and you will see such wonders of His providence unfurl that were never seen by your predecessors!

  • Transcribed from: The Legacy of the Prophet: An explanation of his advice to ibn ‘Abbās; being a translation of his Nūru’l-Iqtibās fī Mishkāt Waṣiyyah al-Nabī li’bn ‘Abbās | Ibn Rajab al-Ḥanbalī

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SolitudeMany of them would not have the strength to interact with creation and, as a result, would flee so that they could be alone with their beloved; this is why many of them would spend long periods of time in seclusion. When one of them was asked, “Do you not feel the bite of loneliness?” He replied, “How can I when He has said that He is the companion of one who remembers Him?” Another said, “How can one feel the bite of loneliness when he is with Allāh?” Yet another said, “Whoever feels the bite of loneliness when alone does so because of his lack of solace with his Lord.”

Yaḥyā ibn Mu’ādh would frequently seclude and isolate himself, when his brother censured him for this by saying, “If you are a man amongst men, you need the company of men,” he replied, “If you are a man amongst men, you are in need of  Allāh.” It was once asked of him, “You have migrated from the people, with whom do you live?” He replied, “With the One for whose sake I migrated.” Ghāzwan was once censured for his seclusion to which he said, “I attain relief in my heart by sitting with One who meets my needs.”

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Poisonous Tongues

Imaam Ibnul-Qayyim, rahimahullaah, said:

It is quite amazing how it can be easy upon a person to be cautious and wary with regards to [different impermissible acts such as]: eating from unlawful means, oppression, adultery and fornication, stealing, drinking intoxicants, looking at prohibited things and the likes, and yet quite difficult for him to be careful about the movement of his tongue. So bad that you find a person towards whom the people point to concerning his practice of the Religion, his asceticism, and worship, and despite this he says statements that anger Allaah greatly and he shows no concern about this, yet this statement will take him [to a Fire] that is farther than distance between east and west. (1)

How many people do you see from amongst those who have enough piety to abstain from lewd, indecent acts, oppression and wrong doing, but their tongues rip apart the honor of both the dead and the living and they show not a care in the least.

Footnotes:

(1) Just as al-Bukhaaree (no. 6477) and Muslim (no. 2988) have collected on the authority of Aboo Hurayrah.

  • Source: “al-Jawaabul-Kaafee/adDaa wad-Dawaa”.
  • Transcribed from: The Appendix of “An Explanation of the Hadeeth: “Say, ‘I believe in Allah’, and then be upright and steadfast.” | Ibn Rajab

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As if you See Him

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.

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True Nobility

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

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Imaam Ibnul-Qayyim, rahimahullah said: If you would like to draw a conclusion of what is contained in someone’s heart then use as a proof the movements of his tongue, for surely, he will show you what is contained in his heart regardless of whether he wants to or not. Yahyaa Ibn Mu’aadh said,

The hearts are like pots. They boil with that which they contain and their tongues are their ladles [i.e. scooping spoons]. So look at a man when he speaks. His tongue will scoop out for you that which is contained in his heart, whether it is sweet or bitter, fresh or salty and other than that. And the flavor of his heart will become clear to you from that which his tongue scoops out. 1

This means that just as you can taste the flavor of foods being cooked with your tongue and you realize the true flavor of them, similarly you can taste what is in a man’s heart by way of his tongue, in the same manner that you can taste what is in the pot with your tongue.

  • Footnote: 1) Collected by Aboo Nu’aym in “al-Hilyah” (vol. 10/pg. 63)
  • Source: “al-Jawaabul-Kaafee/ad-Daa wad-Dawaa” (pg. 242-249) – K.S.A.: Daaru Ibnil-Jauzee-2006
  • Transcribed from: The Appendix of An Explanation of the Hadeeth: “Say, ‘I believe in Allah’, and then be upright and steadfast” | Ibn Rajab

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Be a Servant of Allāh

Allāh has also called the obedience of Shaytān in disobedience to Him, worship of him,

أَلَمْ أَعْهَدْ إِلَيْكُمْ يَا بَنِي آدَمَ أَن لَّا تَعْبُدُوا الشَّيْطَانَ إِنَّهُ لَكُمْ عَدُوٌّ مُّبِينٌ

Did I not make a contract with you, tribe of Adam, not to worship Shaytān, who truly is an outright enemy to you. [Ya Sin 36:60]

Allāh, Exalted is He, quotes His beloved Ibrahim as saying to his father,

يَا أَبَتِ لَا تَعْبُدِ الشَّيْطَانَ إِنَّ الشَّيْطَانَ كَانَ لِلرَّحْمَنِ عَصِيًّا

Father, do not worship Shaytān. Shaytān was disobedient to the All-Merciful. [Maryam 19:44]

Whoever has not actualized the worship of the All-Merciful and His obedience will worship Shaytān through obeying him. A person cannot free himself of the worship of Shaytān except by making his worship sincere and wholly for the All-Merciful. The latter are the people about whom He said,

You have no authority over any of My slaves except for the misled who follow you. [al-Hijr 15:42]

These are the people who have actualized, ‘None has the right to be worshipped save Allāh’: those who were sincere in articulating it and their deeds testified to the truth of their words. These are people who have not turned to any other besides Allāh in their love, hope, fear, obedience, and reliance. These are people who remained true to their testification: these are the true servants of Allāh.

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Allah has described the people of Jannah as those who treat the creation well by means of their good deeds and wealth, and they are patient when harmed. He said, “And hasten forth to forgiveness from your Lord, for Jannah is as wide as the heavens and the earth, prepared for the pious. Those who spend in prosperity and in adversity, who repress anger, and who pardon people; verily Allah loves Al-Muhsinun (the good-doers).” (Aali Imraan 3:133-134) Spending in prosperity and in adversity with one’s wealth implies the highest level of doing good. Repressing anger and pardoning people means that one does not reciprocate evil with evil, which entails that one must have pleasant speech and avoid ill-mannerism when it is permissible, thus He says, “Verily Allah loves Al-Muhsinun.”

Some of them have been asked: what is good character? They replied: Generosity and the withholding of harm. This description mentioned is even more comprehensive in the Qur’an for they are described as being generous and they are patient when harmed. The servant who has good character reaches the level of those who do many acts of worship as the Prophet (salAllahu alayhi wasallam) said, “Indeed a person with good character would reach the level of the one who constantly fasts in the day and stands at night.” (1)

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Whilst the People Sleep

Praying at night necessitates Jannah as was previously mentioned. Allah said: Verily, the pious will be in the midst of gardens and springs, taking joy in the things which their Lord has given them. Verily, they were before this Muhsinun. They used to sleep but little of the night. And in the hours before dawn, they were asking for forgiveness, and from their properties was [given] the right of the beggar, and the deprived. (Adh-Dhariyat 15-19)

Thus He described them as being awake at night, seeking forgiveness in the early hours of the morning, and spending from their wealth. Some of the Salaf would be asleep and something would come to them saying: Stand and pray. Don’t you know that the keys to Jannah lie with those who stand at night? They are its treasurers.

Standing at night entitles one to the highest levels in Jannah. Allah said to His prophet (salAllahu alayhi wasallam), “And in some parts of the night offer the Salah with it (ie. recite the Qur’an), as an optional salah for you. It may be that your Lord will raise you to the highest level in Jannah.” (Isra: 79) Hence, He made the highest level in Jannah the reward for his (salAllahu alayhi wasallam) tahajjud at night.

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Being Attentive in Prayer

al-Hasan, may Allāh mercy on him, said, ‘When you stand in prayer, stand in due obedience as Allāh has ordered you, beware of negligence and looking (here and there), beware that Allāh be looking at you while you are looking at something else, asking Allāh for Paradise and taking refuge with Him from the Fire, yet your heart is heedless, not knowing what the tongue is saying.’ It was recorded by Muhammad ibn Nasr al-Marwazi , may Allāh have mercy on him. (1)

Isam ibn Yusuf, may Allāh have mercy on him, passed by Hatim al-Asamm who was talking in his gathering . He asked, ‘Hatim, have you made your prayer good?’ He replied, ‘Yes.’ He asked, ‘How do you pray?’ He replied, ‘I stand at the command, I walk in fear, I commence with the intention, I perform the takbir bearing in mind His greatness, I recite at a measured pace, carefully and with contemplation, I bow with khushu‘, I prostrate in meekness, I sit and read the whole tashahhud, and then I perform the salam in accordance to the Sunnah. I pray with sincerity to Allāh, Mighty and Magnificent, and yet I fear that it will not be accepted of me; however I will preserve it as much as I can until I die.’ He said, ‘Keep talking for you have indeed excelled in your prayer.’

Footnotes:

1. Marwazi, Ta’zim al-Qadr al-Salah # 140

  • Transcribed from: The Humility in Prayer | al-Khushu’ fi’l Salah | Ibn Rajab Al-Hanbali

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