If..

If
If you can keep your head when all about you Are losing theirs and blaming it on you; If you can trust yourself when all men doubt you, But make allowance for their doubting too; If you can wait and not be tired by waiting, Or, being lied about, don't deal in lies, Or, being hated, don't give way to hating, And yet don't look too good, nor talk too wise;

If you can dream - and not make dreams your master; If you can think - and not make thoughts your aim; If you can meet with triumph and disaster And treat those two imposters just the same; If you can bear to hear the truth you've spoken Twisted by knaves to make a trap for fools, Or watch the things you gave your life to broken, And stoop and build 'em up with wornout tools;

If you can make one heap of all your winnings And risk it on one turn of pitch-and-toss, And lose, and start again at your beginnings And never breath a word about your loss; If you can force your heart and nerve and sinew To serve your turn long after they are gone, And so hold on when there is nothing in you Except the Will which says to them: "Hold on";
If you can talk with crowds and keep your virtue, Or walk with kings - nor lose the common touch; If neither foes nor loving friends can hurt you; If all men count with you, but none too much; If you can fill the unforgiving minute With sixty seconds' worth of distance run - Yours is the Earth and everything that's in it, And - which is more - you'll be a Man my son!

Rudyard Kipling

The ignorant people complain

The ignorant people complain to people about Allaah, and this is the highest degree of ignorance, for if he had known his Lord, he would not have complained about Him, and if he had known the people he would not have complained to them.

One of the predecessors saw a man complaining to another man about his poverty and dire necessity. He said to him, ‘O you! By Allaah, you have done nothing but complain about He who has mercy for you, to the one who has no mercy for you’.

The following verses have been mentioned about the meaning of the previous statement of the predecessor.

When you complain to a son of Adam
verily you complain about the Most Merciful
to the one who does not pity.

On the contrary, the person who is profoundly knowledgeable about Allaah complains to Allaah alone. And the most knowledgeable person about Allaah is the one who complains about himself to Allaah, and never to people. He complains about the causes that make people do wrong to him, for he knows about the following Qur’anic verses,

‘And whatever of misfortune befalls you it is because of what your hands have earned. And He pardons much’
(Ash-Shura, 42: 30)

‘Whatever of good reaches you, is from Allaah but whatever of evil befalls you, is from yourself.’
(An-Nisa, 4: 79)

‘(What is the matter with you?). When a single disaster smites you, although you smote (your enemies) with one twice as great, you say: ‘From where does this come to us?’ Say (to them), ‘It is from yourselves (because of your evil deeds). ‘And Allaah has power over all things.
(Al-Imran, 3: 165)

Therefore, there are three levels: the lowest one is to complain about Allaah to his creatures, the highest one is to complain about yourself to Him and the middle one is to complain about His creatures to Him. May Allaah make us from those who complain to Him alone about ourselves, He the Majestic and Most High, Ameen.

Ibn alQayyim alFawaid page 134

source: http://theclearsunn ah.wordpress. com/2009/ 10/24/the- complaint- of-the-ignorant/

Isn't it crazy how a person can live brain dead, but would die without a heart.

On the authority of Abu 'Abdullah al-Nu'man bin Bashir, radiyallahu 'anhu, who said: I heard the Messenger of Allah, sallallahu 'alayhi wasallam, say:

"Truly, what is lawful is evident, and what is unlawful is evident, and in between the two are matters which are doubtful which many people do not know. He who guards against doubtful things keeps his religion and honour blameless, and he who indulges in doubtful things indulges in fact in unlawful things, just as a shepherd who pastures his flock round a preserve will soon pasture them in it. Beware, every king has a preserve, and the things Allah has declared unlawful are His preserves. Beware, in the body there is a flesh; if it is sound, the whole body is sound, and if it is corrupt, the whole body is corrupt, and behold, it is the heart."

[Al-Bukhari & Muslim]

7th & 8th benefit

أنى رأيت كل أحد يسعى بجد ، ويجتهد بمبالغة لطلب القوت والمعاش
بحيث يقع فى شبهة وحرام ويذل نفسه وينقص قدره
فتأملت فى قوله تعالى : ( وما من دابه فى الأرض إلا على الله رزقها)
فعلمت أن رزقى على الله تعالى وقد ضمنه ، فاشتغلت بعبادته ، وقطعت طمعى عمن سواه

The seventh benefit ~ I saw everyone working very hard, exhausting themselves in obtaining food and sustenance, tempted by doubts and forbidden things. They degrade themselves and diminish their potential..
I pondered over the saying of the Exalted: وما من دابه فى الأرض إلا على الله رزقها
“There is no moving creature on earth but its sustenance dependent on Allah.”

I knew that my livelihood is guaranteed by Allah the Exalted so I engaged myself in worship and cut off my covetousness of other than He.


الفائدة الثامنة : أنى رأيت كل واحد معتمدا على شىء مخلوق ، بعضهم على الدينار والدرهم ، وبعضهم على المال والملك ، وبعضهم على الحرفة والصناعة ، وبعضهم على مخلوق مثله، فتأملت فى قوله تعالى :
( ومن يتوكل على الله فهو حسبه إن الله بالغ أمره قد جعل الله لكل شىء قدرا)
فتوكلت على الله تعالى فهو حسبى ونعم الوكيل

The eighth benefit ~is that I saw that everyone relied on some created thing, some on the dinār and dirham, some on wealth and property, some on trade and industry and some on creatures like themselves.
I meditated upon the saying of the Exalted: ومن يتوكل على الله فهو حسبه إن الله بالغ أمره قد جعل الله لكل شىء قدرا

“And whosoever places his reliance on Allah, sufficient is [Allah] for him. For Allah will surely accomplishes His purpose. Verily for all things has Allah appointed a due proportion for everything.”

I therefore placed full reliance in Allah the Exalted. He is sufficient for me and He is the best Disposer of affairs.’


Shaqīq then said: “May Allah bless you and grant you success. I looked into the Old Testament, and Gospel, the Psalms and the Qur’an and have found that the four books revolve around these eight benefits. Whoever acts according to them is acting according to these four books.”

6th benefit

أنى رأيت الناس يعادى بعضهم بعضا لغرض وسبب
فتأملت فى قوله تعالى : ( إن الشيطان لكم عدو فاتخذوه عدوا)
فعلمت أنه لا يجوز عداوة احد غير الشيطان


The sixth benefit ~ I saw people becoming enemies of each other for various reasons. I mediated upon the saying of the Exalted: “Verily Satan is an enemy to you, so treat him as an enemy.”

I became aware that enmity with anyone but Satan was not permissible.

original:

Edited:

4th & 5th benefit

أنى رأيت بعض الخلق يظن أن شرفه وعزه فى كثرة الأقوام والعشائر فاعتز بهم. وزعم آخرون أنه فى ثروة الأموال وكثرة الأولاد ، فافتخروا بها. وحسب بعضهم أن العز والشرف فى غصب أموال الناس وظلمهم وسفك دمائهم. واعتقدت طائفة أنه فى اتلاف المال واسرافه وتبذيره،

فتأملت قوله تعالى : ( إن أكرمكم عند الله أتقاكم) فاخترت التقوى واعتقدت أن القرآن حق صادق، وظنهم وحسبانهم كلها باطل زائل.

The fourth benefit ~ I observed some people thought that their dignity and honor lie in the multitude of their family and large clans and they were fascinated by those things. Others considered honor and dignity to be in abundance of wealth and children and they were proud of it. Some believed honor and power abide in appropriating the wealth of others, oppressing them and killing them. Others considered dignity to consist of extravagance and spending wealth like water. I meditated upon the saying of the Exalted: إن أكرمكم عند الله أتقاكم

“The most honored of you in the sight of Allah is he who is the most righteous of you.”

I chose righteousness for myself, convinced that the Qur’an is right and true and those claims and opinions of people are false and temporal.”

الفائدة الخامسة : أنى رأيت الناس يذم بعضهم بعضا ، ويغتاب بعضهم بعضا
فوجدت أصل ذلك من الحسد فى المال والجاه والعلم
فتأملت فى قوله تعالى : ( نحن قسمنا بينهم معيشتهم فى الحياة الدنيا)
فعلمت أن القسمة كانت من الله تعالى فى الأزل، فما حسدت أحدا ورضيت بقسمة الله تعالى


The fifth benefit ~ I noticed the people undermining each other and speaking ill of one another and I found that was due to envy of fortune, power or knowledge. I meditated upon the saying of Allah: نحن قسمنا بينهم معيشتهم فى الحياة الدنيا

“It is We who divide their livelihood among them in the life of this world.”

I realized that the process of dividing livelihood is in the hands of Allah since the beginning of time. I therefore never envied any one anyone and was satisfied with the distribution of Allah the Exalted.

3rd benefit

أنى رأيت كل واحد من الناس يسعى فى جمع حطام الدنيا ، ثم يمسكه قابضا يده عليه
فتأملت فى قوله تعالى : ( ما عندكم ينفد وما عند الله باق )
فبذلت محصولى من الدنيا لوجه الله تعالى ففرقته بين المساكين ليكون ذخرا لى عند الله تعالى.

The third benefit ~ I noted that every human being rushes to accumulate as much as he can from the wreckage of this material world and then holding on strongly to it. I meditated on the saying of the Most High: ( ما عندكم ينفد وما عند الله باق)

“What is with you must vanish’ what is with Allah endures.”


So I gave freely my worldly possessions for the sake of the Most High by distributing them among the poor so that it would be my provision in the future with Him the Exalted.

2nd benefit

أنى رأيت الخلق يقتدون أهواءاهم، ويبادرون إلى مرادات أنفسهم،

فتأملت قوله تعالى ( واما من خاف مقام ربه ونهى النفس عن الهوى ، فإن الجنه هى المأوى).

وتيقنت أن القرآن حق صادق فبادرت إلى خلاف النفس وتشمرت بمجاهدتها ، وما متعتها بهواها ، حتى ارتاضت بطاعة الله تعالى وانقادت.


The second benefit ~ I saw that creation(people) were following their lusts and hastening towards (fulfilling the demands of lowly) desires of the selves; and I meditated on the saying of the Exalted: واما من خاف مقام ربه ونهى النفس عن الهوى ، فإن الجنه هى المأوى

“Whoever has feared the lofty position of his Lord and has refrained his soul from lust, truly the Garden shall be his dwelling place.” Convinced that the Qur’an was true and tight, I began to oppose the notion of yielding to the demands of the self and hastened to combat it and refuse it its lowly desires, until it enjoyed satisfaction in being obedient to Allah the Exalted.

1st benefit..

إن حاتم الأصم كان من أصحاب شقيق البلخى رحمة الله تعالى عليهما
فسأله يوما قال : صاحبتنى منذ ثلاثين سنة ما حصلت؟ قال : حصلت ثمانى فوائد من العلم ، وهى تكفينى منه لأنى أرجو خلاصى ونجاتى فيها.

Hātim Al-Asam was among the friends of Shaqīq Al – Balkhi (may Allah have mercy on them both). One day Shaqīq asked Hātim: “You have accompanied me for thirty years; what have you gained?” Hātim replied: “I have gained eight benefits from the knowledge which suffices for me as I hope my success and safety are embodied in them.”

فقال شقيق: ما هى؟ قال حاتم

Shaqīq asked; “What are they?”

Hātim replied:

الفائدة الأولى: أنى نظرت إلى الخلق فرأيت لكل منهم محبوبا ومعشوقا يحبه ويعشقه، وبعض ذلك المحبوب يصاحبه إلى مرض الموت وبعضه يصاحبه إلى شفير القبر، ثم يرجع كله ، ويتركه فريدا وحيدا، ولا يدخل معه فى قبره منهم أحد فتفكرت وقلت: أفضل محبوب المرء ما يدخل معه فى قبره، ويؤنسه فيه، فما وجدته غير الأعمال الصالحة ، فأخذتها محبوبه لى ، لتكون لى سراجا فى قبرى، وتؤنسنى فيه ، ولا تتركنى فريدا.

The first benefit ~ I observed the creation and saw that everyone had a loved one and one passionately desired whom he loved and longed for. Some of the beloved accompany the lover up to the brink of sickness and death and others to the gate of the graveyard. All of them return and leave him there alone. No one goes into the tomb with him. I reflected on that and said to myself:

أفضل محبوب المرء ما يدخل معه فى قبره، ويؤنسه فيه

“The best beloved is that which would enter the tomb with the lover to console him”; I found nothing other than good works, so I took this as my beloved where with to illuminate my grave and to comfort me in it and not leave me alone.


رسالة من الامام الغزالي لتلميذه … أيها الولد
Extract from Ayyuhal Walad by Imām Abu Hāmid Al- Ghazāli

killOWNED..

The other day, in hope of spending more time with younger brother, I sat down to play some PS3; but boy oh boy games aren’t like they used to be! Now I’m no stranger to gaming consoles, in my life time I’ve progressed from Nintendo to Sega to PlayStation to Playstation2 and now to Playstation3. Although my ‘gaming’ experience with playstion3 has been very limited, only games I have played so far have been nba2k9 and madden 09.


Yet my thumbs have been put to shame, but that shame came at the hands of a different game, fittingly titled Killzone(2). So not only do you have to keep both hands on the analog control sticks at all times, while trying to survive the onslaught of the “helghasts”, you must also attempt to keep yourself atop the leader board, and try to complete many objectives that range from locating and returning a target to protecting an assassination target. Remember when it was all about collecting rings in Sonic? Or the simple science of Duck Hunt?




Needless to say after dying about 7 times in less than 10 mins, I utterly failed at Killzone and did not gain any admiration from my 15 year old brother. I do commend him though after getting annoyed at what he called “suckiness” he took the controller away from me proceeded to move my rank from 15th (out of 16) to 1st place; after doing that he placed the controller down and made some cocky comments. I simply relied “Oh yea?! Its Ramadan why don’t you go do something useful?!” and walked away thinking “I sure showed him”

i dont understand ur hatred..

Your incessant intense hostility lead me to post this.. I don’t understand why you hate them so? Just give them a chance.

لا ضير

قَالَ لَهُم مُّوسَىٰ أَلْقُوا مَا أَنتُم مُّلْقُونَ

Mûsa (Moses) said to them: "Throw what you are going to throw!" (43)

فَأَلْقَوْا حِبَالَهُمْ وَعِصِيَّهُمْ وَقَالُوا بِعِزَّةِ فِرْعَوْنَ إِنَّا لَنَحْنُ الْغَالِبُونَ

So they threw their ropes and their sticks, and said: "By the might of Fir'aun (Pharaoh), it is we who will certainly win!" (44)

فَأَلْقَىٰ مُوسَىٰ عَصَاهُ فَإِذَا هِيَ تَلْقَفُ مَا يَأْفِكُونَ

Then Mûsa (Moses) threw his stick, and behold, it swallowed up all that they falsely showed! (45)


فَأُلْقِيَ السَّحَرَةُ سَاجِدِينَ

And the sorcerers fell down prostrate. (46)

قَالُوا آمَنَّا بِرَبِّ الْعَالَمِينَ

Saying: "We believe in the Lord of the 'Alamîn (mankind, jinn and all that exists). (47)

رَبِّ مُوسَىٰ وَهَارُونَ

"The Lord of Mûsa (Moses) and Hârûn (Aaron)." (48)

قَالَ آمَنتُمْ لَهُ قَبْلَ أَنْ آذَنَ لَكُمْ ۖ إِنَّهُ لَكَبِيرُكُمُ الَّذِي عَلَّمَكُمُ السِّحْرَ فَلَسَوْفَ تَعْلَمُونَ ۚ لَأُقَطِّعَنَّ أَيْدِيَكُمْ وَأَرْجُلَكُم مِّنْ خِلَافٍ وَلَأُصَلِّبَنَّكُمْ أَجْمَعِينَ

[Fir'aun (Pharaoh)] said: "You have believed in him before I give you leave. Surely, he indeed is your chief, who has taught you magic! So verily, you shall come to know. Verily, I will cut off your hands and your feet on opposite sides, and I will crucify you all." (49)

قَالُوا لَا ضَيْرَ ۖ إِنَّا إِلَىٰ رَبِّنَا مُنقَلِبُونَ

They said: "No harm! Surely, to our Lord (Allâh) we are to return; (50)

إِنَّا نَطْمَعُ أَن يَغْفِرَ لَنَا رَبُّنَا خَطَايَانَا أَن كُنَّا أَوَّلَ الْمُؤْمِنِينَ

Verily! We really hope that our Lord will forgive us our sins, as we are the first of the believers [in Mûsa (Moses) and in the Monotheism which he has brought from Allâh]." (51)


سُوۡرَةُ الشُّعَرَاء -- Al-Shuara 43:51

--

The magicians were touched by the glorious Light of Allah, they realized that nothing in this dunnya (world) is worthy enough to make them recant their faith. When Pharaoh said to them “I will cut off your hands and your feet on opposite sides, and I will crucify you all.” They simply said لا ضير, no harm, whatever, hakuna matata, because we will return to our Lord, Allah swt. They had firm belief in their Lord, and only when one has firm belief can they see past worldly matters. No matter what was going to be done to them, it didn’t matter because they knew that they were on the truth, they had found Islam.

Rules of tajweed..

I'm memorizing these poems to help me with the rules of tajweed. They are actually very fun to learn and recite!

تحفة الأطفال والغلمان في تجويد كلمات القرآن

وهذا هو متن تحفة الاطفال والغلمان في تجويد القرآن

يَقُـولُ رَاجِـي رَحْمَـةِ الْغَـفُـورِ دَوْمًـا سُلَيْمَـانُ هُـوَ الجَمْـزُوري

الْحَمْـدُ لـلَّـهِ مُصَلِّـيًـا عَـلَـى مُحَـمَّـدٍ وَآلــهِ وَمَــنْ تَــلاَ

وَبَعْـدُ هَــذَا النَّـظْـمُ لِلْمُـرِيـدِ فِـي النُّـونِ والتَّنْوِيـنِ وَالْمُـدُودِ

سَمَّيْـتُـهُ بِتُحْـفَـةِ الأَطْـفَــالِ عَنْ شَيْخِنَـا الْمِيهِـىِّ ذِي الْكَمـالِ

أَرْجُـو بِـهِ أَنْ يَنْـفَـعَ الطُّـلاَّبَـا وَالأَجْــرَ وَالْقَـبُـولَ وَالثَّـوَابَـا

أَحْكَامُ النُّونِ السَّاكِنَةِ وَالتَّنْوينِ

لِلـنُّـونِ إِنْ تَسْـكُـنْ وَلِلتَّنْـوِيـنِ أَرْبَـعُ أَحْـكَـامٍ فَـخُـذْ تَبْيِيـنِـي

فَـالأَوَّلُ الإظْهَـارُ قَبْـلَ أَحْـرُفِ لِلْحَلْـقِ سِـتٌّ رُتِّبَـتْ فَلْتَـعْـرِفِ

هَمْـزٌ فَهَـاءٌ ثُـمَّ عَـيْـنٌ حَــاءُ مُهْمَلَـتَـانِ ثُــمَّ غَـيْـنٌ خَــاءُ

والثَّـانِ إِدْغَــامٌ بِسِـتَّـةٍ أَتَــتْ فِي يَرْمَلُـونَ عِنْدَهُـمْ قَـدْ ثَبَتَـتْ

لَكِنَّهَـا قِسْمَـانِ قِـسْـمٌ يُدْغَـمَـا فِـيـهِ بِغُـنَّـةٍ بِيَنْـمُـو عُلِـمَـا

إِلاَّ إِذَا كَــانَ بِكِلْـمَـةٍ فَـــلاَ تُدْغَـمْ كَدُنْيَـا ثُـمَّ صِنْـوَانٍ تَـلاَ

وَالثَّـانِ إِدْغَـامٌ بِغَـيْـرِ غُـنَّـهْ فِـي الـلاَّمِ وَالـرَّا ثُـمَّ كَرِّرَنَّـهْ

وَالثَّالـثُ الإِقْـلاَبُ عِنْـدَ الْـبَـاءِ مِيمًـا بِغُـنَّـةٍ مَــعَ الإِخْـفَـاءِ

وَالرَّابِعُ الإِخْفَـاءُ عِنْـدَ الْفَاضِـلِ مِـنَ الحُـرُوفِ وَاجِـبٌ لِلْفَاضِـلِ

فِي خَمْسَةٍ مِنْ بَعْدِ عَشْـرٍ رَمْزُهَـا فِي كِلْمِ هَذَا البَيْـتِ قَـد ضَّمَّنْتُهَـا

صِفْ ذَا ثَنَا كَمْ جَادَ شَخْصٌ قَدْ سَمَا دُمْ طَيِّبًا زِدْ فِي تُقًى ضَـعْ ظَالِمَـا

InshAllah post the rest as I learn them

The Meadows of Heaven

Whoever wishes to dwell in the meadows of Heaven in this world should frequent the gatherings of remembrance, for these are the meadows of Heaven.

Ibn Abi l-Dunya and other relate a hadith transmitted by Jabir ibn 'Abd Allah: 'The Messenger of God [may Allah bless him and grant him peace] came out to us and said, "O people, roam the meadows of Heaven!" And we asked, "And what are the meadows of Heaven, Messenger of God?" He answered, "The gatherings of remembrance." Then he said, "So be nourished and take your rest and remember. Let anyone who wishes to know his place with God behold what place he has given God [in his sould], for verily God will give to a servant the [same] place with Him that the servant has given to God within himself." Bayhaqi, Shu'ab al-Iman,528

Ibn Qayyim al-Jawziyya- Al-Wabil al-Sayyib min al-Kalim al-Tayyib p.92

Styracosaurus

Allah's creations are so amazing.. especially dinos..

Styracosaurus

Pronounced:

sty-RAY-uh-sore-us

Styracosaurus means:

Spiked lizard

Fossils found:

United States and Canada

Period:

Cretaceous

Diet:

Herbivore (plant eater)

Size:

Length - 18 feet

Height - 6 feet

Weight - 3 tons

Interesting Facts:

The Styracosaurus had six spikes around its head, each as long as a human arm, and a 2-foot horn on its nose.

The Heaven of this World..

I heard the Shaykh of Islam, Ibn Taymiyya, say, 'Truly, there us a Heaven in this world, [and] whoever does not enter it, will not enter the Heaven of the next world.' And once he said to me, 'What can my enemies do to me? I have in my breast both my Heaven and my garden. If I travel they are with me, and they never leave me. Imprisonment for me is religious retreat [khalwa]. To be slain for me is martyrdom [shahada] and to be exiled from my land is a spiritual journey [siyaha].

During his imprisonment in the fortress, he would say, 'I could not be more grateful for this blessing were I to have this entire fortress in gold'; or, 'I could never repay them for the good that has come to me in [this prison].' And in prostration he would say, 'O God, help me in my gratitude to you, remembrance of You and the most comely worship of You, God willing.'

Once he said to me, 'The real prisoner is someone whose heart is imprisoned from his Lord; the true captive is someone captured by his passions.' And when he entered the fortress and was inside the walls, he gazed upon them and then recited the verse, 'And a wall between them is struck which has a gate. On the inside there is mercy, on the outside punishment.'

God knows, I have never seen anyone who had a better life than his. Despite the difficulties and all that expunges comfort and luxury, nay, things completely opposite to them; despite imprisonment, intimidation and oppression, Ibn Taymiyya had a purer life than anyone could. He was the most generous, the strongest of heart and the most joyful of soul, with 'the radiance of bliss' in his face. When we were sized with fear and our thoughts [about God's decree] turned negative, and the earth grew narrow for us, we would go to him. No sooner did we look at him and hear his words than all these [feelings] would leave us, to be replaced by relief, strength, certainty and tranquillity. So glory be to the One who lets His servants witness His Heaven well before they meet Him, who opens its doors to them in this world of deeds and who gives them something of its refreshment, its breeze and its perfume--that they might seek it and hasten towards it with all their strength.

A gnostic once said, 'If kings and the sons of kings knew what we had, they would try to take it from us by the sword!' Another said: 'How pitiful, the worldly people! They leave this life without ever having tasted the sweetest thing in it.' When asked what that was, he replied, 'The love of God, the knowledge of God and the remembrance of God,' or words to that effect. Another said: 'There are times when the heart dances in joy.' And another said, 'There are times when I say, If the people of Heaven have anything like this how truly sweet their lives!'

To love God, to know Him intimately, to remember Him constantly, to find peace and rest in Him, to make Him alone the [ultimate] object of love, fear, hope, and trust; to base one's acts on His control of His servants' cares, aspirations and will--such is this world's Heaven, and such is a blessing with which no other blessing can compare. It is by this that the hearts of those who love God are gladdened and that the gnostics find life. As their hearts are gladdened by God, so other are gladdened by them. For whoever finds his source of gladness in God, gladdens all hearts; whoever does not finds nothing in this world but restlessness.

Anyone with life in his heart will confirm this. But someone whose heart is dead will only estrange you from God; and so seek intimacy [with God] without him, where you can, for his mere presence will estrange you. If you are tested by him, show him only your outer aspect, but leave him behind in your heart. Depart from him with your soul and do not let him distract you from the One who is most important to you. Know that the greatest of all losses is the involvement with someone who weakens your relationship and standing with God, cutting you off from Him, wasting your time, dispersing your heart, weakening your resolve and dividing your aspirations. Therefore, if you are tested by this [kind of situation]--and it is inevitable that you will be--then bear up for the sake of God, and acknowledge Him as much as you are able.

Draw near to God by whatever of it please Him. Make your association [with wordily people] a profit, not a loss. Be like the man travelling along, whom another invites to stop; seek to take him along with you. When he comes along lead him but be not led by him. And if he refuses, and you have no hope that he will journey, then [at least] do not let him detain you. Rather, hasten on, pay him no heed. Do not [even] turn in his direction, for he is a highway robber regardless.

Protect your heart and be careful of how you spend your day and your night. Let not the sun set on you before you reach camp, 'lest you be carried off'. Nor let the dawn find you abandoned in the camp after the caravan has moved on, and the time is nigh for you to reach them.

Ibn Qayyiam al-Jawziyya, Al-Wabil al-Sayyib min al-Kalim al-Tayyib, p.57-60

"Allah's promise is in itself Truth. There is no interposition of time or condition between His will and its consequences, for He is the Ultimate reality. He is independent of the proximate or material causes, for He Himself creates them and establishes their laws as He pleases."

footnote on Surah an-Nahl, aya 40

Striving Hard, Competing for Good Deeds in Ramadan

Striving Hard, Competing for Good Deeds in Ramadan

by Shaykh 'Abdul-'Azeez bin Baaz

All Praise is due to Allaah, and may the peace and blessings be upon His Messenger Muhammad. It is legislated for all the Muslims to strive hard in the various types of worship during this noble month. They should strive to pray voluntary prayers and recite the Qur`an with reflection and thinking. They should increase the glorification of Allaah [saying "SubhanAllaah"], declaring Allaah's right to be worshiped alone [saying "La illaaha il Allaah"], praising Him [saying "Al-Hamdulillaah"], declaring His greatness [saying "Allaahu Akbar"] and seeking His forgiveness.

They should say legislated supplications, command the good, forbid the evil, invite to Allaah, be generous to the poor and needy, strive to be kind to parents, keep good family ties, honor the neighbor, visit the sick, and other types of good deeds.

This is due to the Prophet's (salallaahu 'alaihi wa sallam) statement:
"Allaah looks at your competing for good works during it and He proudly tells the angels about you all. Therefore, show Allaah goodness from yourselves. For verily, the wretched person is the one who is deprived of Allaah's Mercy during it (Ramadaan)."
- Majma 'uz-Zawa'id 3:142; Kanzul-'Ummal no. 23692.

This is also due to what is reported from him (salallaahu 'alaihi wa sallam) that he said: "Whoever draws near to Allaah during it (Ramadaan) with a single characteristic from the characteristics of (voluntary) goodness, he is like whoever performs an obligatory act in other times. And whoever performs an obligatory act during it, he is like whoever performed seventy obligatory acts in other times." - Sahih Ibn Khuzaymah, no. 1887.

This is also due to his (salallaahu 'alaihi wa sallam) statement in the authentic hadith: "An 'Umrah performed during Ramadaan is equal to a performance of Hajj - or he said - a Hajj with me." - Al-Bukhari (no. 1863) and Muslim (no. 1256).

The ahadith and narrations that prove the sanctioning of competing, and being aggressive in performing the various acts of goodness in this noble month are numerous.

Allaah is the one Who is asked to help us and the rest of the Muslims to do all that contains His Pleasure and to accept our fast and standing for night prayer. We ask Him to correct our situations and protect us all from the deviations of trials and temptations. Likewise, we ask Him to make the leaders of the Muslims righteous, and unite their word upon the truth. Verily, Allaah is the Guardian of that, and He is capable of doing it.

Source: Fataawa Islamiya, pp. 220-221

He speakes privately with his Lord..

Speaking Privately with Allah

Virtues of the Prayer - by Shaykh Muhammad Saleh Al Uthaymeen

The Prayer: is a link between the servant and his Lord. The Prophet (saws) said: "Indeed, when one of you prays, he speaks privately with his Lord." [Reported by Al-Bukhaaree]

And Allaah says in the qudsee hadeeth: "I have divided the prayer between Myself and My servant into two parts, and My servant will have what he asks for.

So when the servant says: ‘Al-Hamdulillaahi Rabb-il-‘Alameen’, Allaah says: ‘My servant has praised Me.’

And when he says: ‘Ar-Rahmaan-ir- Raheem’, Allaah says: ‘My servant has extolled Me.’

And when he says: ‘Maaliki-yawm- id-Deen’, Allaah says: ‘My servant has honored Me.’

And when he says: ‘Iyyaaka Na’bdu wa Iyyaaka Nasta’een’, Allaah says: ‘This is between Me and My servant and My servant will have what he asks for.’

And when he says: ‘Ihdinaas-Siraat- al-Mustaqeem. Siraat-aladheena an’amta ‘alaihim. Ghairil-Maghdoobi ‘alaihim wa lad-Daalleen’, Allaah says: ‘This is for My servant and for My servant will be what he asks for.’" [Reported by Muslim]

The Prayer: is a garden of ‘ibaadaat (acts of worship), in which every splendid type of worship is found.

There is the takbeer, by which the prayer is initiated, the standing in which the person praying recites the words of Allaah, the bowing in which he extols his Lord, the rising from the bowing position, which is filled with the praising of Allaah, the prostration in which he glorifies Allaah by His highness and in which he implores him through supplication, the sitting in which there is the tashahhud and (more) supplication and the closing with tasleem.

Afghan children play football in a street in Kabul, Afghanistan on Friday, July 17, 2009. (AP Photo/Emilio Morenatti)

Best of both worlds..

Supplication for the Best of Both Worlds
Taken From the articles "Reflections" , Al-Istiqaamah Magazine, Issue No.6 - Dhul-Qa'dah 1417H / March 1997

'Abdullaah ibn Mas'ood radiallaahu 'anhu relates that the Prophet sallallaahu 'alayhi wa sallam would supplicate:

"O Allah! I ask You for guidance, piety, safety and well-being, and contentment and sufficiency."

[Allaahumma innee as'alukal-hudaa wat-tuqaa wal-'afaafa wal-ghinaa]. Sahih Muslim (no.2721)

Imaam as-Sa'dee (d.1376H) - rahimahullaah - said:

This du'aa (supplication) is from the most comprehensive and beneficial du'aas (supplications) , since it includes asking Allah for well-being with regards to both the Religion and the world.

Thus, al-hudaa (the guidance) is beneficial knowledge, and at-tuqaa (i.e. taqwaa or piety) is righteous actions and leaving-off what Allaah and His Messenger have forbidden; and this is (asking) for correctness and well-being of a person's Religion. For indeed, the Religion comprises of beneficial knowledge and recognising the truth - which is guidance - and standing firm upon obedience to Allaah and His Messenger sallallaahu 'alayhi wa sallam - and this is piety.

And al-'afaafa (well-being and safety) and al-ghinaa (contentment and sufficiency) comprises of being safe from (the harms of) the creation and that the heart is not attached to them. And it also comprises of being contented with Allaah and what He provides, and seeking whatever will cause the heart to be satisfied with Him.

So with this, happiness in this worldly life is completed, and the heart tastes true sweetness and delight - and this is a goodly life. So whosoever is granted the provisions of guidance, Piety. well-being and contentment has indeed achieved true happiness, and has acquired all that could be possibly sought after, as well as being saved from all that is dreadful and frightening." [Bahjatul-Quloobul- Abraar (p.198)]

Seeking Allahs Forgiveness..

The Prophet sallallaahu 'alayhi wa sallam said:

"The master of supplications for seeking Allaah's forgiveness is when a servant says: O Allaah! You are my Lord and none has the right to be worshipped except You. Indeed You created me and I am Your slave. I abide by my promise and covenant to You as best as I can. I seek refuge in You from the evils that I have done. I acknowledge Your favours upon me and I acknowledge my sin. So forgive me. Indeed none can forgive sin except You.

[Allaahumma anta Rabbee, laa ilaaha illaa anta, khalaqtanee, wa anaa 'abduka, wa anaa 'alaa ahdika wa wa'dika mastata'tu, a'oodhu bika min sharri maa sana'tu, aboo'u laka bi ni'matika 'alayaa, wa aboo'u bi dhanbee, faghfirlee, fa innahu laa yaghfirudh-dhanooba illaa anta]

Whosoever enters upon the evening saying this, then dies that night, would enter Paradise. And whosoever enters upon the morning saying this, then dies that day, will enter Paradise."
[Related by al-Bukhaaree (11/97-98) and Ahmad (5/356), from the narration of Shaddaad ibn Aws and Buraydah ibn al-Haseeb radiallaahu 'anhumaa.]

Ibn al-Qayyim (d.751H) - rahimahullaah - said in al-Waabilus- Sayyib (pp.16-17):

"Shaykhul-Islaam Ibn Taymiyyah (d.728H) said: "Knowing the path to Allaah lies in recognising Allaah's favours and considering the sins and shortcomings of one's self." This is the meaning of the Prophet sallallaahu 'alayhi wa sallam's saying - as occurs in the authentic narration from Shaddaad and Buraydah radiallaahu 'anhumaa - that he said: "The master of supplications in seeking the forgiveness of Allaah is when a savant says: O Allaah! You are my Lord... " So recognition of Allaah's favours and consideration of one's own sins and shortcomings have both been collectively mentioned in the (above) supplication, since he sallallaahu 'alayhi wa sallam said: "I acknowledge Your favours upon me and I acknowledge my sins."

So recognition of Allaah's Favours necessitates praising and thanking Him for His favours and bounties, which in turn necessitates love for Him. Whilst consideration of one's own sins and shortcomings necessitates humility to Allaah and a feeling of lowliness and humbleness to Him. This in turn necessitates repenting to Allaah continuously, and that one considers himself as being poor and in need of Allaah."

how I wish..

Ya Allah I ask You to make me one of those who get to go to Hajj this year!!

The Hajj - The Journey

By Him whose House the loving pilgrims visit, Responding with ihram at the appointed limit, Uncovering their heads in total humilityBefore One to Whom faces bow in servility. They exclaim in the valleys, "We have responded to You -All Praise is Yours, and Kingdom too!" He invited and they answered, with love and pleasure; When they called upon Him, nearer came the Divine treasure. You see them on their mounts, hair dusty and dishevelled, Yet never more content, never happier have they felt; Leaving homelands and families due to holy yearning, Unmoved are they by temptations of returning. Through plains and valleys, from near and far, Walking and riding, in submission to Allah.

At the Ka’bah

When they see His House - that magnificent sight
For which the hearts of all creatures are set alight -
It seems they’ve never felt tired before,
For their discomfort and hardship is no more.
Now the eye of the Lover drowns in its streams,
It sees through its tears the goal of its dreams;
Now for Allah, how many tears are issued,
Each one being followed by a multitude?
When the eye perceives the House, its darkness clears,
And from the sorrowful heart, pain disappears;
Vision cannot encompass this beautiful sight:
Each glance returns with greater delight!
No wonder at this, for when the Merciful preferred
The House for Himself, it became most honoured.
He clothed it in Majesty, a magnificent garment;
Embroidered it with Beauty, a wonderful ornament!
The hearts all love the House therefore,
Awed and humbled, in respect and honour.

‘Arafat

Now to ‘Arafat, hoping for Mercy and Forgiveness
From the One overflowing with Generosity and Kindness;
Now for Allah is that Magnificent Standing
Like, though lesser than, the Day of Reckoning.
The Irresistible draws near, His Majesty manifest,
Boasting to His angels, for He is the Mightiest,
"My slaves have come to Me so lovingly,
I’ll be Generous and Merciful, willingly.
I have forgiven their sins, – to this you are witness –
Fulfilled their hopes, and showered them with goodness."
So joyous news! O people of that standing,
When sins are forgiven and Mercy is spreading;
How many slaves are set completely free?
Whilst others seek a cure, and heal will He.
Now Satan is never known to lose such face:
He’s blameworthy, rejected, in utter disgrace.
For he sees a matter that enrage him must:
He flees, slaps his face and covers it in dust!
Such Forgiveness he never did see
As granted by the Lord, and such Mercy!
He built his edifice from every temptation available
Till he thought it was complete, unassailable;
Then Allah struck his building at its very foundation,
So it fell upon him, tumbling in devastation;
What worth has his structure, this evil ploy,
That he does build, and the Lord does destroy?

Muzdalifah & Mina

Now to Muzdalifah, to spend the night
In the Sacred Area, then Prayer at first light;
Now on to the Great Pillar, which they need
To stone at the time of the Prayer of ‘Id;
Now to their tents for the sacrifice prepared,
Reviving the tradition of a Father revered.
If sacrificing themselves were Allah’s demand,
They would respond, submitting to the command;
Just as they’d expose their necks in Jihad
To Allah’s enemies, till these stream with blood;
They discipline themselves, presenting the head for a shave:
Bringing humility and happiness to the obedient slave.

The Tawaf of Ifadah/Ziyarah

So when they’ve removed those natural growths,
Completed their rites, and fulfilled their oaths,
He invites them again to visit His House:
What honour and welcome this visit allows!
By Allah, they visit it in so much splendour,
Receiving their rewards and plenty of honour;
There Allah bestows Grace, Favour and Kindness,
Showing Generosity, Mercy and Forgiveness.

Mina

Then they return to Mina, each to his tent,
Every minute wish is granted, and they are content;
They stay there a day, then another, then a third,
They’re allowed to depart early, but to stay is preferred;
They stone the pillars daily after the sun’s decline,
With a slogan of Takbir in the presence of the Divine!
If only you could see their standing there:
Palms outstretched, hoping for Mercy’s share!
"O Lord! O Lord! Knowing as You do
That we hope for no-one, only You!
Then grant our wish, O You All-Knowing,
We pray for Your Mercy overflowing."

The Farewell Tawaf

When they’ve achieved at Mina all their gains,
Once more they fill the valleys and plains:
To the Ka’bah, the Sacred House, by the end of the day,
To circle it seven times, and then to Pray.
When departure nears and they are certain
That the bond of proximity is about to loosen,
There’s only a last stand for a final farewell:
Now for Allah are the eyes that swell,
And for Allah are the heavy hearts that turn
Into cauldrons of desire where fire does burn;
And the passionate sighs whose heat so vigorous
Nearly melts the Lover, ecstatic, rapturous!
Now you see those bewildered, perplexed in the throng,
Whilst others chant their sorrowful song:
"I depart, but there remains for You my yearning,
My fire of grief is raging and burning;
I bid farewell, but longing pulls my reins -
My heart is encamped in Your eternal plains!"
No blame today for saying what you feel:
No blame for expressing what you used to conceal!

by Imam Ibn Qayyim al-Jawziyyah Translated by Usama Hasan

Alhamdulilah..

The Meaning of Al-Hamd

Abu Ja`far bin Jarir said, "The meaning of (Al-Hamdu Lillah) (all praise and thanks be to Allah) is: all thanks are due purely to Allah, alone, not any of the objects that are being worshipped instead of Him, nor any of His creation. These thanks are due to Allah's innumerable favors and bounties, that only He knows the amount of. Allah's bounties include creating the tools that help the creation worship Him, the physical bodies with which they are able to implement His commands, the sustenance that He provides them in this life, and the comfortable life He has granted them, without anything or anyone compelling Him to do so. Allah also warned His creation and alerted them about the means and methods with which they can earn eternal dwelling in the residence of everlasting happiness. All thanks and praise are due to Allah for these favors from beginning to end.''

Further, Ibn Jarir commented on the Ayah,

(Al-Hamdu Lillah), that it means, "A praise that Allah praised Himself with, indicating to His servants that they too should praise Him, as if Allah had said, `Say: All thanks and praise is due to Allah.' It was said that the statement,

(All praise and thanks be to Allah), entails praising Allah by mentioning His most beautiful Names and most honorable Attributes. When one proclaims, `All thanks are due to Allah,' he will be thanking Him for His favors and bounties.''

The Difference between Praise and Thanks

Hamd is more general, in that it is a statement of praise for one's characteristics, or for what he has done. Thanks are given for what was done, not merely for characteristics.

The Statements of the Salaf about Al-Hamd

Hafs mentioned that `Umar said to `Ali, "We know La ilaha illallah, Subhan Allah and Allahu Akbar. What about Al-Hamdu Lillah'' `Ali said,

"A statement that Allah liked for Himself, was pleased with for Himself and He likes that it be repeated.'' Also, Ibn `Abbas said, "Al-Hamdu Lillah is the statement of appreciation. When the servant says Al-Hamdu Lillah, Allah says, `My servant has praised Me.''

Ibn Abi Hatim recorded this Hadith.

The Virtues of Al-Hamd

Imam Ahmad bin Hanbal recorded that Al-Aswad bin Sari` said,

"I said, `O Messenger of Allah! Should I recite to you words of praise for My Lord, the Exalted, that I have collected' He said, (Verily, your Lord likes Al-Hamd.)''

An-Nasa'i also recorded this Hadith.

Furthermore, Abu `Isa At-Tirmidhi, An-Nasa'i and Ibn Majah recorded that Musa bin Ibrahim bin Kathir related that Talhah bin Khirash said that Jabir bin `Abdullah said that the Messenger of Allah said,

(The best Dhikr (remembering Allah) is La ilaha illallah and the best supplication is Al-Hamdu Lillah.)

At-Tirmidhi said that this Hadith is Hasan Gharib. Also, Ibn Majah recorded that Anas bin Malik said that the Messenger of Allah said,

(No servant is blessed by Allah and says,`Al-Hamdu Lillah', except that what he was given is better than that which he has himself acquired.)

Further, in his Sunan, Ibn Majah recorded that Ibn `Umar said that the Messenger of Allah said,

(A servant of Allah once said, `O Allah! Yours is the Hamd that is suitable for the grace of Your Face and the greatness of Your Supreme Authority.' The two angels were confused as to how to write these words. They ascended to Allah and said, `O our Lord! A servant has just uttered a statement and we are unsure how to record it for him.' Allah said while having more knowledge in what His servant has said, 'What did My servant say' They said, `He said, `O Allah! Yours is the Hamd that is suitable for the grace of Your Face and the greatness of Your Supreme Authority.' Allah said to them, `Write it as My servant has said it, until he meets Me and then I shall reward him for it.)

Al before Hamd encompasses all Types of Thanks and Appreciation for Allah

The letters Alif and Lam before the word Hamd serve to encompass all types of thanks and appreciation for Allah, the Exalted. A Hadith stated,

(O Allah! All of Al-Hamd is due to You, You own all the ownership, all types of good are in Your Hand and all affairs belong to You.)

Tafseer Ibn Kathir-- Surah al-Fatiha

10 ways to develop love for Allah..

Ibn Al-Qayyim said: “The reasons which cause mahabbah [love] of Allah to develop, are ten:

Firstly: Reciting the Qur‘an, reflecting and understanding its meaning and its intent.

Secondly: Drawing closer to Allah - the Most High - through optional deeds, after fulfilling the obligatory duties.

Thirdly: Being continuous in the dhikr (remembrance) of Allah, with the tongue, the heart and the limbs - under all circumstances. The more constant the dhikr, the more mahabbah develops and intensifies.

Fourthly: Giving precedence to what Allah loves over personal loves, when being overcome by desires.

Fifthly: Contemplating and deliberating over the Names and Attributes of Allah.

Sixthly: Recognising and remembering the favours and bounties of Allah - both the manifest and hidden.

Seventhly: To be humble and submissive before Allah - and this is the greatest matter.

Eightly: To be in seclusion reciting the Qur‘an, during that time in which Allah descends to the lowest heaven (which is the last third of every night), finishing this recitation with seeking Allah’s forgiveness and repenting to Him.

Ninthly: To sit in the gatherings of true and sincere lovers of Allah, reaping the fruits of their speech, and not to speak except if there is benefit in it and that you know that such talk will increase you in goodness and that it will benefits others as well.

Tenthly: To stay clear of all those causes which distances the heart from Allah - the Mighty and Majestic.

So these are the ten reasons which cause the person to develop true love for Allah and to reach the rank of al-muhabbah, by which he reaches his Beloved.”
[Madarijus-Saliki n (3/17-18).]

The affair of the believer..

On the authority of Suhaib (may Allaah be pleased with him) he said: The Prophet (sallallaahu alayhi wa sallam) said:

"Amazing is the affair of the believer, verily all of his affair is good and this is not for no one except the believer. If something of good/happiness befalls him he is grateful and that is good for him. If something of harm befalls him he is patient and that is good for him" (Saheeh Muslim #2999)

From this we understand that the state of affairs for the believer changes in the life of this world. Shaykhul Islaam ibn Qayyim al-Jawzeeyah (may Allaah have mercy upon him) said regarding the state of affairs for the believer:

"One of them is the state of (receiving a) blessing. It's obligatory upon him (the believer) in this state (to display) the gratitude.

The second: is the state (of being) tested. It is obligatory upon him (the believer) in this state (to observe) the patience.

The third: is the state (of committing) a sin. It is obligatory upon him (the believer) in this state to seek the forgiveness from it (the sin).

The servant does not go outside of the fluctuation between these three states.
One of them is either a blessing or a virtue from Allaah of good health, wealth, a child to other than that.

It is obligatory upon him that he thanks Allaah for this bounty. Let the servant contemplate over the statement of Allaah:

" ٱعۡمَلُوٓاْ ءَالَ دَاوُ ۥدَ شُكۡرً۬اۚ وَقَلِيلٌ۬ مِّنۡ عِبَادِىَ ٱلشَّكُورُ "

"Work you, O family of Dâwud (David), with thanks!" But few of My slaves are grateful." (surah Sabaa: 13)

So how many of those whom Allaah has favored them:

"وَإِن تَعُدُّواْ نِعۡمَةَ ٱللَّهِ لَا تُحۡصُوهَآ‌ۗ إِنَّ ٱللَّهَ لَغَفُورٌ۬ رَّحِيمٌ۬"

"And if you would count the favours of Allâh, never could you be able to count them. Truly! Allâh is Oft-Forgiving, Most Merciful." (surah an-Nahl: 18)

How many show thanks to Allaah for these favours? Less than a few!

Or there is a (state of being) tested. It is obligatory upon him in this state (to observe) the patience. Meaning that Allaah from His overwhelming wisdom He could test the believing servant from the different types of test. It's obligatory upon him to (observe) the patience because this is from the belief in the divine decree and from submitting the the decree of Allaah.

Also (the servant must know) that what has befalling him was never going to pass him by. All of that is written in the book of Allaah (al-Lawhul-Mahfooth ). Verily Allah doesn't test him (the servant) to destroy him. He only test him in order to test his patience and servitude. Verily there is for Allaah upon the servant servitude in times of hardship just as there is for Him (Allaah) upon the servant servitude in times of happiness. There also is for Him (Allaah) upon the servant servitude in that which he (the servant) dislikes just as there is for Him (Allaah) upon the servant servitude in that which he (the servant) loves. Most of the creation give the servitude in that which they love. However the matter is giving the servitude in that which there is his hardship.

The other state is (a state of) sin. It is obligatory upon him (the servant) in this state to seek the forgiveness this is clear with regards to the obligation of turning to Allaah (repentance) displaying ones need for him."

--Ibn Al-Qayyim "al-Waabil as-Sayyib"

i ♥

I love Leaves.. All types of leaves.. All shapes and sizes.. All colors.. All Leaves..

Fun Random Facts!

Carrots, which came from Central Asia and and Middle Eastern countries, were originally purple, white, and yellow in color!

*When buying carrots looks for smooth, firm, and well-shaped carrots with an even color. Avoid carrots that are crackled, shriveled, soft, or wilted.*

Duaa of Prophet Adam..

I recently had a conversation with a nonmuslim who told me that in her religion they do not believe that Prophet Adam [May the peace and blessings of Allah be upon him] is a Prophet nor was he forgiven by God. This hadith came to my mind, SubhanAllah how beautiful Islam is.

أخرج البيهقي وابن عساكر بسند لا بأس به عن أبي هريرة رضي الله عنه وعن عائشة رضي الله عنها أيضاً عن النبي (ص) قال : - قال سيدنا آدم عليه السلام لرب العالمين :-" اللهم إنك تعلم سري وعلانيتي فاقبل معذرتي ,وتعلم حاجتي فاعطني سؤلي ,وتعلم ما في نفسي فاغفرلي ذنبي, اللهم إني أسألك إيماناً يباشر قلبي ,ويقيناً صادقاً حتى أعلم أنني لن يصيبني إلا ما كتبته لي , و رضني بما قسمت لي " قال الله سبحانه وتعالى : - " يا آدم إني قد غفرت لك , ولا يدعوني أحد من ذريتك بمثل ما دعوتني به إلا : - غفرت له ذنوبه , وكشفت عنه همومه وغمومه , ونزعت فقره من بين عينيه , وتاجرت له من وراء كل تاجر حتى تأتيه الدنيا وهي راغمه وإن كان لا يريدها " ---

Al Bihaki and Ibn Akakir recorded (Acceptable Sanad) narrated by Abu Hurrirah and Aisha (R) that prophet (S) said:

Prophet Adam (PBUH) said to the lord of all that exists:

“Oh Allah! You know what I declare and what I hide, so accept my repentance, and you know my needs, so give me my desire, and you know my thoughts, so forgive my sin, I ask you a faith that fill up my heart, and a true belief so that I know that what my fate is predetermined, and make me accept my fate.”

Allah (SWT) replied:

“O Adam, I forgive you, and If one of your offspring asked me the same, I will forgive his sins, relieve his grief and worries, he will never feel poverty, I will support his strive and force the worldly needs to be available to him even he does not want it."

Judgment of the Prophets...

‘Ali, the Armor, and the Christian

During his Caliphate, ‘Ali b. Abi Talib – Allah be pleased with him – saw some armor of his with a Christian. He decided to take the matter up legally, so he took the dispute to Shurayh (the Judge).

‘Ali said, “This is my armor, and I have not sold it nor given it away.”

Shurayh said to the Christian, “What have you to say about what the Amir of the Believers claims?”

The Christian replied, “It is my armor, although I do not regard the Amir of the Believers to be a liar.”

Shurayh then turned to ‘Ali, “O Amir of the Believers, do you have any proof (of ownership)?”

‘Ali laughed and said, “Shurayh is correct, I have no proof.”

So Shurayh judged that the armor was the Christian’s. The Christian took it and began to walk away but then returned.

He proclaimed, “As for me, I testify that this is the judgment of the Prophets – the Amir of the Believers himself takes me to his judge and the judge rules against him! I bear witness that there is no deity deserving worship but Allah and I bear witness that Muhammad is the Messenger of Allah. By Allah, the armor is yours o Amir of the Believers. I followed the army when you were on your way to the Battle of Siffîn and the armor came out of your equipment.”

‘Ali said, “If you have accepted Islam the armor is yours.” And then he put him on his horse.

Al-Sha’bi (the reporter of this incident) said, “I was later informed by those who saw this man that he fought the Khawarij (alongside ‘Ali) at the battle of Nahrawan.”

Ibn Kathir, Al-Bidayah wa Al-Nihayah Vol.8 p5.

Patience..

Patience Preserves the Health of Hearts and Bodies

By: Ibn al-Qayyim

Ibn al-Qayyim said in The Prophetic medicine regarding patience:

Patience is half of faith; for this is a quality composed of patience and gratitude (shukr). As one of the ancestors (salaf) has said: Faith is in two halves: one half patience, one half gratitude. And the Most High said:

Indeed in that there are signs for each one who is patiently persevering and truly grateful [Surah Ibrahim: 5].




Patience in relation to faith is like the head in relation to the body. It is of three types:
patience concerning the obligations (fard) laid down by Allah, that one should not neglect them; patience in abstaining from actions forbidden by Him, that one should not commit them; patience concerning His judgments (qada') and decrees (qadar), that one should not resent them.




Whoever perfectly fulfills these three degrees has perfected patience. For the pleasure of this world and the next, their blessings, and victory and conquest can only be reached over the bridge of patience, just as no-one reaches Paradise except by crossing over the Path. 'Umar b. al-Khattab said: We attained the best of life through patience.




If you reflect on the degrees of perfection acquired in the world, you will see that they are all dependent on patience. And if you reflect on imperfection, which one is blamed for possessing, you will see it all stemming from lack of patience. Thus courage and purity, goodness and love of others, all this is the patience of an hour.




Most sicknesses of the body and heart arise simply from lack of patience. And there is naught like patience for preserving the health of hearts, bodies and spirits. For it is the great remedy, the mighty tiryaq, even if it were to contain only the company of Allah




"for Allah is with the patient" [Surah Al-Baqarah:153] ,



and His affection for them for indeed



"Allah loves those who are patient" [Surah Al-Imran:146] ,




and His giving victory to His people 'for victory comes with patience'; and that it is a good for the people of patience,



"And if you show patience, that is indeed the best course for those who are patient" [Surah An-Nahl: 126]



,and that it is the cause of prosperity,



"O you who believe! Persevere in patience, vie in perseverance, be ever vigilant, and fear Allah, that perchance you may prosper" [Surah Al-Imran:200] .




Source: Healthy Muslim

Me, Myself and I...

Ibn al-Qayyim said:
‘Every Muslim should be warned of the oppression of:

‘I – My/Mine – I Possess’

Indeed these three words are what Iblees (Shaytan), Fir’awn and Qaroon were tried with.




Iblees said: ‘I am better than him’
Fir’awn said: ‘Is not mine the Kingdom of Egypt,’
Qaroon said: ‘This has been given to me only because of knowledge I possess.’



So regarding the saying of the Slave of Allaah ‘I’ – then the best that he can be described with is:

I am a slave who sins, makes mistakes, seeks forgiveness and recognizes this.


So regarding the saying of ‘My/Mine’ – and those statements similar to that is:



My sins, my crimes, my humbleness, my depravation and submissiveness.



So regarding the saying of ‘I Possess’:



Forgive me for my mistakes and what I do intentionally, in jest, or in seriousness and I possess all these shortcomings.



Shaykh ul –Islaam -Rahimullaah-
From his book ‘Za’ad al-Ma’aad’
Translated byAbbas Abu Yahya

[Taken from ‘Za’ad al-Ma’aad’ 2/475 – By Ibn al-Qayyim al-Jawzeeyah]

http://followingthe sunnah.wordpress .com/2009/ 06/16/me- myself-i/

Mercy Centers!

Assalamu ‘Alaykum!

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Don't procrastinate!

The Hadeeth of Ka'b Ibn Maalik (rahimahullaah)

Saheeh al Bukhaaree Volume 5, Book 59, Number 702

Narrated 'Abdullah ibn Kab bin Malik:

Who, from among Kab's sons, was the guide of Kab when he became blind: I heard Kab bin Malik narrating the story of (the Ghazwa of) Tabuk in which he failed to take part.
Kab said,

"I did not remain behind Allah's Apostle in any Ghazwa that he fought except the Ghazwa of Tabuk, and I failed to take part in the Ghazwa of Badr, but Allah did not admonish anyone who had not participated in it, for in fact, Allah's Apostle had gone out in search of the caravan of Quraish till Allah made them (i.e. the Muslims) and their enemy meet without any appointment. I witnessed the night of Al-'Aqaba (pledge) with Allah's Apostle when we pledged for Islam, and I would not exchange it for the Badr battle although the Badr battle is more popular amongst the people than it (i.e. Al-'Aqaba pledge). As for my news (in this battle of Tabuk), I had never been stronger or wealthier than I was when I remained behind the Prophet in that Ghazwa. By Allah, never had I two she-camels before, but I had then at the time of this Ghazwa. Whenever Allah's Apostle wanted to make a Ghazwa, he used to hide his intention by apparently referring to different Ghazwa till it was the time of that Ghazwa (of Tabuk) which Allah's Apostle fought in severe heat, facing, a long journey, desert, and the great number of enemy. So the Prophet announced to the Muslims clearly (their destination) so that they might get prepared for their Ghazwa. So he informed them clearly of the destination he was going to. Allah's Apostle was accompanied by a large number of Muslims who could not be listed in a book namely, a register."

Ka'b added, "Any man who intended to be absent would think that the matter would remain hidden unless Allah revealed it through Divine Revelation. So Allah's Apostle fought that Ghazwa at the time when the fruits had ripened and the shade looked pleasant. Allah's Apostle and his companions prepared for the battle and I started to go out in order to get myself ready along with them, but I returned without doing anything. I would say to myself, 'I can do that.' So I kept on delaying it every now and then till the people got ready and Allah's Apostle and the Muslims along with him departed, and I had not prepared anything for my departure, and I said, I will prepare myself (for departure) one or two days after him, and then join them.' In the morning following their departure, I went out to get myself ready but returned having done nothing. Then again in the next morning, I went out to get ready but returned without doing anything.Such was the case with me till they hurried away and the battle was missed (by me). Even then I intended to depart to take them over. I wish I had done so! But it was not in my luck. So, after the departure of Allah's Apostle, whenever I went out and walked amongst the people (i.e, the remaining persons), it grieved me that I could see none around me, but one accused of hypocrisy or one of those weak men whom Allah had excused. Allah's Apostle did not remember me till he reached Tabuk. So while he was sitting amongst the people in Tabuk, he said,

'What did Ka'b do?'

A man from Banu Salama said, 'O Allah's Apostle! He has been stopped by his two Burdas (i.e. garments) and his looking at his own flanks with pride.'

Then Mu'adh bin Jabal said, 'What a bad thing you have said! By Allah! O Allahs Apostle! We know nothing about him but good.'

Allah's Apostle kept silent."

Kab bin Malik added, "When I heard that he (i.e. the Prophet ) was on his way back to Medina. I got dipped in my concern, and began to think of false excuses, saying to myself,

'How can I avoid his anger tomorrow?'

And I took the advice of wise member of my family in this matter. When it was said that Allah's Apostle, had come near all the evil false excuses abandoned from my mind and I knew well that I could never come out of this problem by forging a false statement. Then I decided firmly to speak the truth. So Allah's Apostle arrived in the morning, and whenever he returned from a journey, he used to visit the Mosque first of all and offer a two-Rak'at prayer therein and then sit for the people. So when he had done all that (this time), those who had failed to join the battle (of Tabuk) came and started offering (false) excuses and taking oaths before him. They were something over eighty men; Allah's Apostle accepted the excuses they had expressed, took their pledge of allegiance asked for Allah's Forgiveness for them, and left the secrets of their hearts for Allah to judge.Then I came to him, and when I greeted him, he smiled a smile of an angry person and then said,

'Come on.'

So I came walking till I sat before him.

He said to me, 'What stopped you from joining us. Had you not purchased an animal for carrying you?'

I answered, "Yes, O Allah's Apostle! But by Allah, if I were sitting before any person from among the people of the world other than you, I would have avoided his anger with an excuse. By Allah, I have been bestowed with the power of speaking fluently and eloquently, but by Allah, I knew well that if today I tell you a lie to seek your favour, Allah would surely make you angry with me in the near future, but if I tell you the truth, though you will get angry because of it, I hope for Allah's Forgiveness. Really, by Allah, there was no excuse for me. By Allah, I had never been stronger or wealthier than I was when I remained behind you.

'Then Allah's Apostle said, 'As regards this man, he has surely told the truth. So get up till Allah decides your case.'

I got up, and many men of Banu Salama followed me and said to me. 'By Allah, we never witnessed you doing any sin before this. Surely, you failed to offer excuse to Allah's Apostle as the others who did not join him, have offered. The prayer of Allah's Apostle to Allah to forgive you would have been sufficient for you.'

By Allah, they continued blaming me so much that I intended to return (to the Prophet) and accuse myself of having told a lie, but I said to them,

'Is there anybody else who has met the same fate as I have?'

They replied, 'Yes, there are two men who have said the same thing as you have, and to both of them was given the same order as given to you.'

I said, 'Who are they?' They replied, Murara bin Ar-Rabi Al-Amri and Hilal bin Umaiya Al-Waqifi.'

By that they mentioned to me two pious men who had attended the Ghazwa (Battle) of Badr, and in whom there was an example for me. So I did not change my mind when they mentioned them to me. Allah's Apostle forbade all the Muslims to talk to us, the three aforesaid persons out of all those who had remained behind in that Ghazwa. So we kept away from the people and they changed their attitude towards us till the very land (where I lived) appeared strange to me as if I did not know it. We remained in that condition for fifty nights.

As regards my two fellows, they remained in their houses and kept on weeping, but I was the youngest of them and the firmest of them, so I used to go out and witness the prayers along with the Muslims and roam about in the markets, but none would talk to me, and I would come to Allah's Apostle and greet him while he was sitting In his gathering after the prayer, and I would wonder whether the Prophet did move his lips in return to my greetings or not. Then I would offer my prayer near to him and look at him stealthily. When I was busy with my prayer, he would turn his face towards me, but when I turned my face to him, he would turn his face away from me. When this harsh attitude of the people lasted long, I walked till I scaled the wall of the garden of Abu Qatada who was my cousin and dearest person to me, and I offered my greetings to him. By Allah, he did not return my greetings.

I said, 'O Abu Qatada! I beseech you by Allah! Do you know that I love Allah and His Apostle?'

He kept quiet.

I asked him again, beseeching him by Allah, but he remained silent. Then I asked him again in the Name of Allah.

He said, "Allah and His Apostle know it better.'

Thereupon my eyes flowed with tears and I returned and jumped over the wall."

Ka'b added, "While I was walking in the market of Medina, suddenly I saw a Nabati (i.e. a Christian farmer) from the Nabatis of Sham who came to sell his grains in Medina, saying,

'Who will lead me to Kab bin Malik?'

The people began to point (me) out for him till he came to me and handed me a letter from the king of Ghassan in which the following was written:

"To proceed, I have been informed that your friend (i.e. the Prophet ) has treated you harshly. Anyhow, Allah does not let you live at a place where you feel inferior and your right is lost. So join us, and we will console you."

When I read it, I said to myself,

'This is also a sort of a test.'

Then I took the letter to the oven and made a fire therein by burning it.
When fourty out of the fifty nights elapsed, behold ! There came to me the messenger of Allah's Apostle and said,

'Allah's Apostle orders you to keep away from your wife,'

I said, 'Should I divorce her; or else! what should I do?'

He said, 'No, only keep aloof from her and do not cohabit her.'

The Prophet sent the same message to my two fellows. Then I said to my wife.

'Go to your parents and remain with them till Allah gives His Verdict in this matter.'

Kab added, "The wife of Hilal bin Umaiya came to Apostle and said,

'O Allah's Apostle! Hilal bin Umaiya is a helpless old man who has no servant to attend on him. Do you dislike that I should serve him? '

He said, 'No (you can serve him) but he should not come near you.'

She said, 'By Allah, he has no desire for anything. By, Allah, he has never ceased weeping till his case began till this day of his.'

On that, some of my family members said to me,

'Will you also ask Allah's Apostle to permit your wife (to serve you) as he has permitted the wife of Hilal bin Umaiya to serve him?'

I said, 'By Allah, I will not ask the permission of Allah's Apostle regarding her, for I do not know What Allah's Apostle would say if I asked him to permit her (to serve me) while I am a young man.'

Then I remained in that state for ten more nights after that till the period of fifty nights was completed starting from the time when Allah's Apostle prohibited the people from talking to us.

When I had offered the Fajr prayer on the 50th morning on the roof of one of our houses and while I was sitting in the condition which Allah described (in the Qur'an) i.e. my very soul seemed straitened to me and even the earth seemed narrow to me for all its spaciousness, there I heard the voice of one who had ascended the mountain of Sala' calling with his loudest voice,

'O Kab bin Malik! Be happy (by receiving good tidings).'

I fell down in prostration before Allah, realizing that relief has come. Allah's Apostle had announced the acceptance of our repentance by Allah when he had offered the Fajr prayer. The people then went out to congratulate us. Some bringers of good tidings went out to my two fellows, and a horseman came to me in haste, and a man of Banu Aslam came running and ascended the mountain and his voice was swifter than the horse. When he (i.e. the man) whose voice I had heard, came to me conveying the good tidings, I took off my garments and dressed him with them; and by Allah, I owned no other garments than them on that day.

Then I borrowed two garments and wore them and went to Allah's Apostle.The people started receiving me in batches, congratulating me on Allah's Acceptance of my repentance, saying,

'We congratulate you on Allah's Acceptance of your repentance."

Kab further said, "When I entered the Mosque. I saw Allah's Apostle sitting with the people around him. Talha bin Ubaidullah swiftly came to me, shook hands with me and congratulated me. By Allah, none of the Muhajirin (i.e. Emigrants) got up for me except him (i.e. Talha), and I will never forget this for Talha."

Kab added, "When I greeted Allah's Apostle he, his face being bright with joy, said

"Be happy with the best day that you have got ever since your mother delivered you."

Kab added, "I said to the Prophet 'Is this forgiveness from you or from Allah?'

He said, 'No, it is from Allah.'

Whenever Allah's Apostle became happy, his face would shine as if it were a piece of moon, and we all knew that characteristic of him. When I sat before him, I said,

'O Allah's Apostle! Because of the acceptance of my repentance I will give up all my wealth as alms for the Sake of Allah and His Apostle. Allah's Apostle said,

'Keep some of your wealth, as it will be better for you.

'I said, 'So I will keep my share from Khaibar with me,' and added, 'O Allah's Apostle! Allah has saved me for telling the truth; so it is a part of my repentance not to tell but the truth as long as I am alive. By Allah, I do not know anyone of the Muslims whom Allah has helped fortelling the truth more than me. Since I have mentioned that truth to Allah's Apostle till today, I have never intended to tell a lie. I hope that Allah will also save me (from telling lies) the rest of my life.

So Allah revealed to His Apostle the Verse:

"Verily, Allah has forgiven the Prophet, the Muhajirin (i.e. Emigrants (up to His Saying) And be with those who are true (in word and deed)." (9.117-119)

By Allah, Allah has never bestowed upon me, apart from His guiding me to Islam, a Greater blessing than the fact that I did not tell a lie to Allah's Apostle which would have caused me to perish as those who have told a lie perished, for Allah described those who told lies with the worst description He ever attributed to anybody else.

Allah said:-- "They (i.e. the hypocrites) will swear by Allah to you when you return to them (up to His Saying) Certainly Allah is not pleased with the rebellious people--" (9.95-96)

Kab added, "We, the three persons, differed altogether from those whose excuses Allah's Apostle accepted when they swore to him. He took their pledge of allegiance and asked Allah to forgive them, but Allah's Apostle left our case pending till Allah gave His Judgment about it.

As for that Allah said):-- And to the three (He did forgive also) who remained behind." (9.118)

What Allah said (in this Verse) does not indicate our failure to take part in the Ghazwa, but it refers to the deferment of making a decision by the Prophet about our case in contrast to the case of those who had taken an oath before him and he excused them by accepting their excuses.

Oh Allah! Make us of the truthful, and of those who do not procrastinate!