Archive for November, 2011

“When a person spends his entire day with no other concern but Allah alone, Allah, may He be glorified, will take care of all his needs and take care of all that is worrying him; He will empty his heart so that it wil be filed only with love for Him, free his tongue so that it will speak only in rememberance of Him (dhikr) and cause all his faculties to work only in obedience to Him.”

Imam Ibn Al Qayyim, r.h.

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O Bearers of the Qur`an!

O Bearers of the Qur`an!

The first matter that it befits him to employ is Taqwa of Allah secretly and openly, by exercising caution (wara’) with regards to the sources of his food, drink, dress and earnings. He is perceptive about his time and the corruptions of its people that he may beware of them regarding his religion. He concentrates on his own situation, having the aspiration to reform whatever is corrupt in his affairs, guarding his tongue and choosing his words.

If he speaks, he speaks with knowledge when he sees speech to be correct. He fears from his tongue things more severe than he fears from his enemy. He imprisons his tongue the way he imprisons his enemy, so that he may be safe from its evil and bad consequences. He rarely laughs at the matters which people laugh, due to the bad consequences of laughter. If he is pleased by something in accordance with the truth, he smiles. He dislikes joking, fearing frivolity: if he jokes, he speaks the truth. He is accommodating in countenance and pure in speech. He does not allow himself to be praised for qualities he has, how then for qualities he does not have? He is wary of his self, that it should overcome him for what it desires, of the things that will anger his Master. He does not backbite anyone. He does not look down upon anyone. He does not abuse anyone. He is not happy at the affliction of others. He neither transgresses upon anyone, nor envies them. He does not think the worst about anyone, except for one who deserves it. He loves with knowledge, and hates with knowledge. He speaks about a person’s faults only with knowledge, and remains silent about a person’s real nature with knowledge.

He has made the Qur’an, Sunnah and Fiqh his guide to every good and beautiful quality, guarding all his limbs from what has been forbidden. If he walks, he walks with knowledge. If he sits, he sits with knowledge. He strives hard so that people may be safe from his tongue and hand. He does not behave ignorantly: if someone behaves ignorantly towards him, he is forbearing. He does not oppress: if he is oppressed, he forgives. He does not transgress: if he is transgressed upon, he has patience. He restrains his fury to please his Lord and enrage his enemy. He is humble in himself: when the truth is presented to him, he accepts it, whether from one younger or older.

He seeks status from Allah, not from the creatures. He despises arrogance, fearing for his self from it. He does not (earn to) eat by the Qur’an, nor does he like his needs being fulfilled by way of it. He neither runs with it to the sons of kings, nor sits with it amongst the rich so that they may honour him.

If the people earn plenty from the world without understanding or perception, he earns a little with understanding and knowledge. If the people wear fine luxury, he wears of the halal with that which conceals his private parts. If his circumstances ease, he eases; if they tighten, he tightens. He is content with little, so it suffices him. He bewares for his self from the world that which will make it tyrannical. He follows the obligations of the Qur’an and the Sunnah: he eats food with knowledge; he drinks with knowledge; he dresses with knowledge; he sleeps with knowledge; he has union with his wife with knowledge; he accompanies his brothers with knowledge; visiting them with knowledge, seeking permission to enter upon them with knowledge, and greeting them with knowledge; he treats his neighbour with knowledge.

He imposes strictly upon himself the honouring of his parents: he lowers his wing to them, and lowers his voice before their voices. He expends his wealth for them, and looks upon them with the eye of respect and mercy. He prays for their longevity, and is thankful for them in old age. He is not irritated by them, and does not look down upon them. If they ask for his help in a matter of obedience, he helps them. If they ask for his help in a matter of disobedience, he does not help them, but is gentle with them in his disobedience of them: he shows beautiful etiquette such that they may return from the ugly matter that they intended, that it does not befit them to do. He maintains family relations and despises breaking them. If someone breaks off relations with him, he does not break off relations with them. If someone disobeys Allah regarding him, he obeys Allah regarding him.

He accompanies the believers with knowledge, and sits with them with knowledge. He benefits those who accompany him, being an excellent companion for those whom he sits with. If he teaches another, he is gentle with him. He is not harsh with the one who makes a mistake, and does not embarrass him. He is gentle in all his matters, extremely patient in teaching goodness. The leaner finds comfort in him, and the one sitting with him is joyous at his company. Sitting with him brings goodness. He educates his companions with the etiquettes of the Qur’an and the Sunnah.

If he is afflicted with a difficulty, the Qur’an and the Sunnah are two educators for him. He grieves with knowledge. He cries with knowledge. He has patience with knowledge. He purifies himself with knowledge. He prays with knowledge. He gives zakat with knowledge. He gives charity with knowledge. He fasts with knowledge. He performs the hajj with knowledge. He wages jihad with knowledge. He earns with knowledge, and he spends with knowledge. He eases in matters with knowledge, and tightens in them with knowledge. The Qur’an and the Sunnah have taught him his manners. He looks through the pages of the Qur’an in order to teach himself manners, and he is not pleased for himself to fulfil with ignorance the obligations imposed by Allah. He has made knowledge and understanding his guide to every goodness.

When he studies the Qur’an, it is with the presence of understanding and intelligence: his aspiration is to understand that which Allah has imposed upon him of following His commands and avoiding His prohibitions. His aspiration is not: when will I complete the soorah? His aspiration is: when will I be enriched by Allah, so that I am in no need of other than Him? When will I be of the pious? When will I be of those who excel? When will I be of those who have total tawakkul? When will be of those who humble themselves? When will I be of the patient ones? When will I be of the truthful ones? When will I be of the fearful ones? When will I be of the hopeful ones?

When will I have non-attachment to the world? When will I have yearning for the Hereafter? When will I repent from sins? When will I recognize the widespread favours? When will I be grateful for them? When will I understand from Allah His address? When will I understand what I recite? When will I overcome my self regarding its base desires? When will I strive in Allah’s cause with a true jihad? When will I guard my tongue? When will I lower my gaze? When will I guard my chastity? When will I be ashamed before Allah with true shame? When will I be preoccupied with my faults? When will I reform the corruptions in my life? When will I call my self to account?

When will I take provision for the Day of Resurrection? When will I be pleased with Allah? When will I have trust in Allah? When will I be admonished by the warnings of the Qur’an? When will I be preoccupied with His remembrance away from remembrance of other than Him? When will I love what He loves? When will I hate what He hates? When will I be sincere to Allah? When will I purify my deeds for Him? When will I reduce my vain hopes? When will I prepare myself for the day of my death, when my remaining term shall have vanished? When will I build the life of my grave? When will I reflect upon the Standing and its severity? When will I reflect upon my solitude with my Lord? When will I reflect upon the Return?

When will I beware that which my Lord has warned me of: a Fire whose heat is severe, its depth great and its grief lengthy. Its inhabitants do not die that they may rest; their sins are not forgiven; their tears are not shown mercy. Their food is zaqqoom, and their drink is boiling water. Every time their skins are roasted, they are replaced with new ones so that they may taste the punishment. They regret when regret does not benefit them, and they bite upon their hands in sorrow at their falling short in obeying Allah and their embarking upon the disobedience of Allah. Thus, one of them says,

“Alas! If only I had sent something forward for my life!” (89:24)

Another says, “My Lord, return me! It may be that I work righteousness in what I have neglected!” (23:99-100)

Another says, “O woe to us! What is the matter with this Book? It does not leave a minor or major matter, except that it counts it!” (18:49)

Another says, “O woe to me! If only I had not taken so-and-so as a close friend!” (25:28)

Another group of them says, with their faces turning in different kinds of punishment, “Alas! If only we had obeyed Allah, and obeyed the Messenger!” (33:66)

So this is the Fire, O assembly of Muslims! O Bearers of the Qur’an! Allah has warned the believers of it in more than one place in His Book, out of mercy from Him towards the believers. Allah, Mighty and Majestic, said. “O you who have believed! Save yourselves and your families from a Fire whose fuel is people and stones. Upon it are angels, stern and severe: they disobey not Allah in what He commands them, and they do as they are ordered.” (66:6)

He, Mighty and Majestic, also said, “O you who have believed! Fear Allah, and let each soul see what it has sent forth for tomorrow; and fear Allah: truly, Allah is Aware of what you do.” (59:18)

He then warned the believers against being heedless of what Allah has obligated upon them and what He has entrusted to them not to lose, and to guard His limits that He has entrusted to them, and not to be like the others who rebelled against His command and so He punished them with different types of punishment. Thus He, Mighty and Majestic, said, “And do not be like those who forgot Allah, so He caused them to forget themselves: they are truly rebellious ones.” (59:19)

He then informed the believers that the people of the Fire and the people of the Garden are not equal, saying, “Not equal are the people of the Fire and the people of the Garden: the people of the Garden, they are the truly successful ones.” (59:20)

Thus, when the intelligent believer recites the Qur’an, he presents himself to it, so it becomes like a mirror in which he sees which of his actions are beautiful and which are ugly. Thus, whatever his Master warns him against, he is wary of it; whatever He instils fear regarding its consequences, he fears; whatever his Master encourages him in, he desires it and hopes for it.

Thus, whoever fits this description, or close to this description, he has recited it as it should truly be recited, and has attended to it as it should truly be taken care of. The Qur’an becomes for him a witness, intercessor, comfort and support. Whoever has these qualities benefits himself and benefits his family, and returns with every goodness upon his parents and his children in this world and the Hereafter.

From ‘The Character of The Bearers (and People) of the Qur’an’ Chapter 4 by Imam al-Ajooriyy al-Baghdadi (rahimahullah)


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Important Rules: Conditions One Must Meet in Order to Benefit from the Quran

Source: From by Al-Fawaid by Ibn Al Qayyim raHimahullah

If you want to benefit from the Quran, you must concentrate and devote your heart solely when reciting and listening to it. You must pay attention, and try to comprehend the fact that what you are reading is the word of Allah. As you read, you must know that Allah is addressing you in and through this Quran. Indeed, it is the words of Allah to you through the tongue of His Messenger. Allah says, which means, “Verily therein is indeed a reminder for him who has a heart or gives ear while he is heedful.” [Qaf, 50:37]


Obtaining the perfect effect depends upon the stimulus, the place of the receiver, the condition for the effect to occur, and the absence of any obstacle that may obstruct the effect. The above verse explains all that in the most precise, and clear words. When Allah says which means, “Verily, therein is indeed a reminder” it is a sign for what had passed form the beginning of the chapter until this verse. His saying, “for him who has a heart” refers to the place of the receiver and it means the living heart, which comprehends what Allah says.

For example, when Allah says, which means, “This is only a Reminder and a plain Quran. That he or it (Muhammad or the Quran) may give warning to him who is living (a healthy minded believer).” [Yasin, 36:69-70]


“Who is living,” means the one who has a living heart. And when Allah says which means, “Or gives ear” means the person listens to what is being said to him. And this is the condition in order to be truly affected by the words.


And His saying, “While he is heedful…” means to be aware, that his heart is conscious and not distracted by any worldly matter.  


Ibn Qutaibah said, ‘He is listening to the Book of Allah while his heart is present and understands; not being inattentive or unaware. If the heart is inattentive; lacking understanding concerning what is being said, as well as failing to see or meditate on it, then there is an obstruction.  If however, the Quran produced an effect on the receiver, which is the living heart, and the condition of listening was fulfilled, and the heart is not engaged with something other than the meaning of the speech, the desired effect will occur, which is obtaining benefit from the Quran and remembrance.”

Watch this video, pay attention to the ayaat being recited, and know that Allaah subhanahu wa ta3laa is adressing you directly. If this doesn’t make you weep from fear and sadness, beg Ar-RaHmaan to grant life to your heart, and seek refuge with Him from a heart that has become hardened by sins.

Surah Fussilat – Mishary Rashid Al Afasy

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Oversocializing: Having Too Many Acquaintances

Over Socializing – Having too many acquaintances | July 27, 2010 at 5:23 PM | Categories: Character, Seerah | URL:
Keep Only a Few Friends
Source: ‘Biography of Imam Sufyaan ath-Thawri ‘. this book is sold by dar-us-salaam and the author is “Salaahud-Deen ibn Ali ibn Abdul-Maujood”
Sufyaan Ath-Thawri: A True Mountain of Knowledge & the Leader of Believers in Hadeeth
Sufyaan ath-Thawri (may Allah have mercy on him) said that one foolishly compromised one’s religion when one kept too many friends. Having too many acquaintances diverts one from one’s duty towards one’s Lord, for a person who has many friends is always busy socializing with them and fulfilling their rights over him; so he becomes preoccupied with people when he really should be preoccupied with his religious duties. The ill-effects of being too gregarious can last well beyond a social gathering. Sufyaan said, “I might meet a brother and as a result, remain heedless (of what I should be doing) for an entire month.”
A friend, Sufyaan insisted, should be someone who helps one to improve as a Muslim; otherwise he is not worth keeping as a friend. Sufyaan expressed this sentiment when he sad, “If someone is not with you, then he is against you.”
And Yousuf ibn Asbaat reported that he heard Sufyaan ath-Thawri say, “Whenever I spoke contrary to the desires of any man, he, regardless of who he was, would inevitably become furious with me. The people of knowledge and piety have departed.”
Sufyaan once advised someone to test the character of the person he wanted to befriend. Sufyaan said, “Choose whoever you want as your companion. But when you have made your choice, make him angry, and then order someone to go and ask him what he thinks about you-without him knowing that you sent that person.”
Bakr ibn Muhammad Al-‘Aabid related that Sufyaan ath-Thawri once said to him, “Direct me to a man with whom I can keep company.” Sufyaan said, “You are searching for something that cannot be found.”
Khalf ibn Ismaa’eel Al-Barzaanee reported that he heard Sufyaan ath-Thawri said, “Acquaint yourself with fewer people, and as a result, you will backbite less (frequently).”

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How to Maintain Memorized Quran ~ 4 Post-Ramadan Quran Routes to Consider

by Muhammad Alshareef

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Ramadan is the month of Quran. Many start the month off with lofty Quran reading and memorization goals, and many hit what they intended DURING Ramadan.

Maintaining consistency after Ramadan, however, is an entirely different story.

The Shaytans are out and about, daily routines start obstructing us once again. And the Quran, “respectfully” returns to our shelves. Sure we feel guilty, but guilt is not the greatest of motivators. You need tried and proven routes to capture your post-Ramadan Quran reading and memorization and review goals. Here are 4 routes to consider:

1. Review the Juz’ (para) that corresponds to the day of the month.

Humans love to be perfectionists. If we missed our reading for today, then we will not be satisfied until we have made it up ADDED TO today’s lesson.

But that doesn’t work when you’ve missed 2-5 days of reading, and you are falling behind. The all or nothing attidude has to be replaced with something else.

Try this: Review the Juz’ (or para, the Quran is divided into 30 Juz/para’s) that corresponds to that day of the month. That way if you miss a day, then skip it. Jump to the Juz’ that corresponds to the day of the month. That way you will always have a fresh mindset and not get stuck in the “I have to be perfect” mode.

2. Reviewing what you have already memorized.

Memorize a selection, and recite it every Salah chance you get for the entire day. I love this route and it’s got to be one of the most effective. Lets say you have 1 Juz’ memorized (equivalent of about 20 pages). Take a page, RE-memorize it, and recite it in your prayers all day long. There are certain Surahs that you know like the back of your hand, like Surat AlFatiha, Qul Huwal Allahu Ahad, for instance. Why do you know them so well? Cause you read them, like, ALL THE TIME. If you use this route I’m talking about here, these new Surahs can become just as strong, in sha Allah.

3. Pray Qiyam with a partner, alternating

This is rather simple, a review technique used by traditional Quran schools. How it works: you get a partner who has similar Quran memorization goals as you do. And you act like an Imam, leading the other person in Sunnah prayer, reading out loud what you have memorized. Your partner corrects you whenever you make a mistake. And once you are done, you switch and your partner then leads that Sunnah prayer.

4. Silent Speed Reading

It has been my experience that if you read silently, you can read much faster. So for example, if you read out loud, it may take you 30 minutes to read a Juz. But if you silent speed read, you can review the same amount of Quran in only 5-7 minutes. This is extremely useful when you need to review memorized material in a “maintenance” type of way.

Whichever route you take, I wish you the joy and happiness of cultivating your understanding and connection to the Quran.

With best wishes to see you succeed at the highest level! – Muhammad Alshareef



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People Divide into 4 Categories with respect to Sincerity and Adherence to the Guidance of the Prophet SAW

The People Divide into Four Categories
with respect to
Sincerity and Adherence to the Guidance of the Prophet (Sallalaahu Alaihi wa Salam)

Source :Class 42 from Lessons on Tawhid – Approximately 50 Classes – from Dar-ul-Hadith, Dammaj, Yemen new
These were lessons conducted on the book ‘al-Qawl-ul- Mufeed Fee Adillatit-Tawhid’ [Beneficial Speech in Establishing the Evidences of Tawhid] written by one of the major scholars of the Sunnah in Yemen, Shaikh Muhammad ibn Abdul-Wahhab al-Wasabi (may Allah preserve him).

al-Qisam al-Awwal (The First Category):

  • Those who have gathered between Ikhlaas (sincerity) and Mutaabi’ah (following the guidance of the Prophet).
  • So their actions, all of them, are for Allaah, and all of their statements are for Allaah, and their giving and their forgiving is for Allaah, and their love is for Allaah and their hatred is for Allaah, and their actions, both in the apparent and the hidden, are for the face of Allaah alone.
  • They do not want by this from the people a recompense or thankfulness, and nor do they seek a high position with them, and they do not seek praise and position in their heart, and they are not fleeing from their rebuke. Verily, they see the people [who are alive] in the position of the people of the grave, those who do not control for them harm or benefit, or life or death, or resurrection. So actions for the people, and seeking a position with them,and hoping in harm or benefit from them [i.e. the general people], is not from them [i.e. these category of people]. Verily, it is from those who are ignorant of the situation and ignorant of theirLord. And whoever knows the people and puts them in their proper places, and knows Allaah, is sincere in his actions and his statements and his givings and his forgivings and his love and his hatred. So no one does actions and deeds for the creation other than Allaah except that he is ignorant of Allaah and ignorant of the creation. For verily, the one who knows Allaah and knows the people prefers actions and deeds for Allaah over actions and deeds for the people.
  • And like this their actions, all of them, and their worship is in agreement with the command of Allaah, and with what He loves and what He is Pleased with. And Allaah does not accept from the people any action except this. And Allaah has tested His servants with life and death, so He said: Who has created death and life, that He may test you which of you is best in deed. (Al-Mulk 67:2)
And He has made that which is upon the earth as a beauty for them upon the earth so that He may test them which of them are best in actions and deeds. al-Fudayl ibn ‘Iyyaad said: A beautiful action (al-‘Amal al-Hasan) is that which is sincere (Akhlasuh) and that which is correct (Aswabuh).

They said: Oh Abaa ‘Alee, what is sincere and what is correct? He said: Verily, if the action is sincere (Khaalis) but it is not correct (Sawaab): it is not accepted (Lam Yuqbal), and if it is correct but it is  not sincere: it is not accepted, until it is sincere and correct. And a sincere [action] is: that which is for Allaah, and a correct [action] is: that which is upon the Sunnah.

And this is mentioned in His statement:

So whoever hopes for the Meeting with his Lord, let him work righteousness and associate none as a partner in the worship of his Lord. (Al-Kahf 18:110)
And in His (ta’aalaa) statement:
And who can be better in religion than one who submits his face (himself) to Allaah (i.e. follows Allaah’s Religion of Islaamic Monotheism); and he is a Muhsin (a good-doer). And follows the religion of Ibraaheem (Abraham) Haneefaa (Islaamic Monotheism – to worship none but Allaah Alone). (An-Nisaa’ 4:125)
So Allaah does not accept from the actions except that which is done sincerely seeking His Face, and that which is in agreement with His Order, and other than this is not accepted, rather it is repelled back on the person who does it at a time when he is in most need of it, and it is turned intoscattered ashes.

And in as-Saheehayn [i.e. al-Bukhaaree and Muslim] from the narration of ‘Aa’ishah (radiyAllaahu ‘anhaa) who narrated from the Prophet (Peace be Upon him), that he said: ((Whoever introduces into this affair of ours that which is not from it will have it rejected)). And in the narration from Muslim: ((Whoever does a deed that is not ordered by us will have it rejected)).

So every action that is not in agreement [with the Sunnah], then it does not increase its doer except in distance away from Allaah, for verily Allaah (ta’aalaa) is only worshipped with what He has ordered to be worshipped with, not with opinions (Aaraa’) and desires (Ahwaa’).

al-Qisam ath-Thaanee (The Second Category):

  • Those who have no sincerity and have no adherence to the Sunnah,so their actions and deeds are not in agreement with the legislation, and they are not sincere to the One who is worshipped.
  • They are like the ones who beautify themselvesto the people, showing-off to them with that which Allaah has not decreed and that which the Messenger has not informed the people of. And they are the evilest of creation (Shiraarul-Khalq).
  • And they are the most disliked and the most hated of people to Allaah (‘azza wa jall), and they havethe biggest portion of His (ta’aalaa) statement:  Think not that those who rejoice in what they have done (or brought about), and love to be praised for what they have not done,- think not you that they are rescued from the torment, and for them is a painful torment. (Aali Imraan3:188)
  • They are happy with what they do from innovation (Bid’ah) and misguidance (Dalaalah) and association (Shirk), and they love that they be praised as they are the followers of the Sunnah and the people of sincerity – and they are not from the people of the Sunnah or sincerity (Ahlus-Sunnati wal-Ikhlaas) –
  • And this category of people are numerous, from the people who have gone astray from the ones who are alienated from the people of knowledge (‘Ilm), and poverty (Faqr), and worship (‘Ibaadah), from the Straight Path (Siraatul-Mustaqeem).
  • For verily they do actions of innovation and misguidance to show-off and to be heard-off, and they love to be praised for that which they have not done from the following of the Sunnah, and possessing sincerity and knowledge. So they are the people of hatred and misguidance (Ahlul-Ghadabi wad-Dalaal).

al-Qisam ath-Thaalith (The Third Category):

  • The one who is sincere in his actions and deeds,but his actions and deeds are not in agreement with the order of Allaah.
  • And they are like the ignorant worshippers and the ones who are from the path of abstinence (Zuhud) and poverty (Faqr).
  • And they are the ones who worship Allaah with other than what He has decreed and legislated, and they believe that their worship is bringing them close to Allaah.
  • And they believe that listening to clapping and whistling is bringing them close to Allaah, and being isolated and leaving off the Jumu’ah [i.e. the Friday prayer] and the Jama’ah [i.e. the mandatory prayers] is also being close to Allaah, and continuing the fast until the night is also being close to Allaah, and fasting the two holidays (Siyaam al-‘Eedayn) of al-Islaam is also a way of being close to Allaah.
  • And they try to get close to Allaah with actions of innovation (Bid’ah) and disobedience (Ma’aasee).
  • So the sincerity of a person in this state does not benefit him because these actions that he does are from the actions of innovation. And the actions of the innovator are not accepted, and the proof being in the Hadeeth of Umm-ul-Mu’mineen ‘Aa’ishah (radiyAllaahu ‘anhaa), raised to the saying of the Prophet (Peace be upon him): ((Whoever introduces into this affair of ours that which is not from it will have it rejected)). Agreed Upon [i.e. reported by al-Bukhaaree and Muslim].

al-Qisam ar-Raabi’ (The Fourth Category):

  • The one whose actions are in accordance with the Sunnah, but they are for the sake of other than Allaah.
  • Such as obedience of the ones who show-off, and like the ones who fight to show-off, and because of great pride and great courageousness. And he does the Hajj so that it may be said that he has performed the Hajj.
  • And he reads the Qur’aan so that it may be said that he reads the Qur’aan.
  • And the actions of these people, from the apparent they seem righteous, but they are not righteous since they are performed for other than the sake of Allaah, so they are not accepted. Allaah (ta’aalaa) said: And they were commanded not, but that they should worship Allaah, and worship none but Him Alone (abstaining from ascribing partners to Him). (Al-Baiyinah 98:5)
  • So they have not been ordered except that they worship Allaah with that which He has legislated and with sincerity to Him in all their worship.

And the people of sincerity and adherence (Ahlul-Ikhlaas wal-Mutaabi’ah), they are the people of:You (Alone) we worship, and You (Alone) we ask for help (for each and everything). (Al-Faatihah 1:5)

End of excerpt from the book Madaarij as-Saalikeen of al-‘Allaamah Ibnul-Qayyim (rahimahullaah) (1/95-97).

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Memorisation or Fahm (Understanding) – Which Takes Preference? | February 14, 2010 at 5:29 PM | URL:

Bismillaah, wal-hamdulilaah, was-salaatu was-salaamu ‘alaa rasoolillaah,

As Salaamu ‘Alaykum wa Rahmatullaahi wa Barakatuh

Memorisation or Fahm (Understanding) Which Takes Preference?

Our brother in Islaam, Hasan as-Sumaalee, whilst delivering the weekly class with us on The Three Fundamental Principles, recalls a question asked to the late Scholar, Ahmad an-Najmee (rahimahullaah) concerning giving preference to hifdh (memorisation) or fahm (understanding). An inspiring khutbah explaining the reasons why people fall astray.

Questions posed to Shaykh Ahmad an-Najmee:

All praise is due to Allaah, the Lord of the whole of the creation. To proceed: These questions are from one of the Salafi brothers in Qatar. I ask Allaah that he grant us and him success in achieving all that is good and that he distances us and him from all that is evil and harmful.

The questioner says:

“If a student of knowledge was to read a text from the Islamic religious texts and he understood it without memorising it, is this sufficient for him? Also, is it (correct) for him to move on to another text or is it necessary to memorise the text he has studied and understand the issues that his shaykh has mentioned, benefit us may you be rewarded?

The most important thing is to understand the text and understand its meaning. If a person can memorise and understand then this is good but if not then give precedence is given to understanding, precendence is given to understanding.

The Prophet (sallallahu ‘alayhi wa sallam) said:

May Allah brighten the face of His servants who hears my words, remembers [or preserves] them, guards them, and hands them on. Many a transmitter of knowledge does not himself understand it, and many may transmit knowledge to others who are more versed in it than they. The heart of a Muslim shall never harbor vindictive feelings against three things: sincerity in deeds made for Allah’s sake; faithfulness to Muslims; and conformity to the community of believers. For truly their supplication encompasses the rest of the people.[2]

From another angle, then verily what has been memorised will eventually be forgotten and normally lost but as for understanding then it remains.

From a third angle: then merely memorising words without understanding the meaning is of no benefit. We heard a while ago that there was a student of knowledge in Yemen who memorised ar-Rawdah that covers the Fiqh of the Shaafi’ee school of thought, and if he was asked about an issue he would not be able to explain and clarify it.

When the students differed about a matter of Fiqh and they wanted to recall a portion of ar-Rawdah to support their position then they would call this student. They would say: Read for us such and such a chapter from ar-Rawdah; and he would read it without omitting a letter. So they called him the donkey of ar-Rawdah

The fourth angle: It is upon the student of knowledge to supplicate to Allaah that He bestows upon him the understanding of His Book and the Sunnah of His Prophet, and that he give him understanding of the religion. The Prophet said: ” If Allah wants good for someone, He gives him correct understanding of the religion.” [3]

Question: Is it better to repeat the study of a text from the Islamic religious texts or is it sufficient to study it once and then move on to another text, benefit us may you be rewarded?

Answer: This depends upon the understanding of the student. If the student has a strong understanding and he understands the lesson properly then it is better to move on to another text.

However, if the student’s understanding is weak and he does not understand the text then it is appropriate for him to study it again until he understands it properly. And without a doubt that repeating the text for a second time will consolidate the information….Rather, he mentions that the people of Ahlus-Sunnah are always mentioning the statements of Allaah and his Messenger and the understanding of the Salaf, constantly returning to the ‘Ulaama for understandings.

[2]. Reported by Ibn Abdil Barr in the book ‘Fadl al-Ilm’

[3]. Reported by al-Bukhari and Muslim

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wa salaamu ‘alaykum wa rahmatullaah

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You Cannot Please Everyone…

You Cannot Please Everyone…

A man said to al-Hasan al-Basri (rahimahullah):  ‘The people sit around you so that they may find fault with you!’ So he said, ‘Indeed, I encouraged my soul to aspire for Paradise so it aspired for it. Then I encouraged it to aspire for salvation from Hellfire and so it aspired for it.  Then I encouraged it to aspire for salvation from the people, but I didn’t find a way to that. Indeed the people were not pleased with their Creator although He provides for them, so how can they be pleased with another creation like themselves?’ [1]

Prophet Musa (‘alayhisalam) said: ‘O my Lord, the people say things about me which are not (i.e. not true)! So Allah revealed to him: ‘O Musa, I did not make that (privilege) for Myself, so how can I make it the case for you?’ [2]

Malik ibn Dinar: ‘Since I have known (the reality of) people, I have not taken delight in their praise nor have I hated their criticism.’ It was said to him, ‘Why is that?’ He said, ‘The one who praises from amongst them is excessive and the critic from amongst them exaggerates!’ [3]

‘Aisha (radhiallahu `anha) wrote to Mu’awiya (radhiallahu `anhu): ‘Salamun ‘alayk. Amma ba’d, I have heard the Messenger of Allah (sallallahu `alayhi wa sallam) say, ‘Whoever gains the Pleasure of Allah by the anger of the people (i.e. thereby gains their anger), Allah suffices him of the people’s troubles. And whoever gains the pleasure of the people by the Anger of Allah (i.e. in the process he gains His Anger), then Allah leaves him to the people.’ Wa-Salaamu ‘alayk.’ [4]

Imam al-Shafi’i: ‘There is nobody except that he has someone who loves him and someone who hates him. So if that’s the case, let a person be with the people who are obedient to Allah `azza wa jall!’ (- as they love and hate for the Sake of Allah and they are not unjust) [5]



[1] Al-Bidaya wal-Nihaya (9/318 )

[2] Al-Adaab al-Shar’iyyah by Ibn Muflih (1/38 )

[3] Tarikh Dimishq (59/307)

[4] Reported by al-Tirmidhi in Kitab al-Zuhd (no. 2414), declared Sahih by al-Albani

[5] Hilyat al-Awliya (9/124)

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The Levels of Prayer – What Level Are You?

By Ibnul-Qayyim Al-Jawziyyah

Ibnul-Qayyim Al-Jawziyyah said:

And mankind, with regard to their performance of prayer are in five levels:

The First: The level of the one who is negligent and wrongs her soul: She is the one who falls short in performing Wudu (ablution) properly, performing the prayer upon its time and within its specified limits, and in fulfilling its essential pillars.

The Second: The one who guards her prayers upon their proper times and within their specified limits, fulfils their essential pillars and performs her Wudu with care. However, her striving (in achieving the above) is wasted due whisperings in her prayer so she is taken away by thoughts and ideas.

The Third: The one who guards her prayers within the specified limits, fulfils their essential pillars and strives with herself to repel the whisperings, thoughts and ideas. She is busy struggling against her enemy (Shaytan or Satan) so that she does not steal from the prayer. On account of this she is engaged in (both) prayer and Jihad.

The Fourth: The one who stands for the prayer, completes and perfects its due rights, its essential pillars, performs it within its specified limits and her heart becomes engrossed in safeguarding its rights and specified limits, so that nothing is wasted from it. Her whole concern is directed towards its establishment, its completion and its perfection, as it should be. Her heart is immersed in the prayer and in enslavement to her Lord the Exalted.

The Fifth: The one who stands for the prayer like the one mentioned above. However, on top of this, she has taken and placed her heart in front of her Lord looking towards Him with her heart with anticipation, (her heart) filled with His love and His might, as if she sees and witnesses Allah. The whisperings, thoughts and ideas have vanished and the coverings which are between her and her Lord are raised. What is between this person and others with respect to the prayer, is superior and greater than what is between the heavens and the earth. This person is busy with her Lord delighted with Him.

The First type will be punished, the second type will be held to account, the third will have her sins and shortcomings expiated, the fourth will be rewarded and the fifth will be close to her Lord, because she will receive the portion of the one who makes her prayer the delight and pleasure of her eye. Whoever makes her prayer, the delight and pleasure of her eye, will have the nearness to her Lord made the delight and pleasure of her eye in the Hereafter. She will also be made a pleasure to the eye in this world since whoever makes Allah the pleasure of her eye in this world, every other eye will become delighted and pleased with her.

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They Laughed at Us

Bismillah walhamdulillah

Today I was walking with a couple of my friends. One of them wears niqab and she was walking in front of me, down the stairs. On the other side of the stairs, there were nonmuslim men, who I noticed were looking at her and laughing. I love my friend dearly, but I did not feel anything much when this happened — only a little annoyance. Why? Perhaps it was because I knew that she did not care. I knew that she had experienced this type of thing before because she once said “and when they look at me weirdly, I hold my head up even higher”

Perhaps it was because I was not paying much attention, and I had more important things on my mind. Perhaps it was a mixture of the two.

In any case, the third sister with us, stopped at the foot of the stairs and turned around to look up at the men. The look of disgust and anger was very clear on her face. I was the one lagging behind both of them, so I saw all of this take place.

So when the third sister began to tell us a story about how this happened to other sisters in the past, how they were laughed at, I knew that she was trying to cheer us up and make us feel better. But in all honesty, I did not think that we needed it at all, wa lillahil hamd. My niqabi friend seemed to not have noticed what happened, and I, although I noticed all of it, did not care.

Has Allah swt not told us already that we will be laughed at?

Verily! (During the worldly life) those who committed crimes used to laugh at those who believed. And whenever they passed by them, used to wink one to another (in mockery); And when they returned to their own people, they would return jesting; And when they saw them, they said: “Verily! These have indeed gone astray!” Surah al Mutaffifeen, ayaat 29-32

He has already told us.

But look at the ayaat that follow…

But they (disbelievers, sinners) had not been sent as watchers over them (the believers). But this Day (the Day of Resurrection) those who believe will laugh at the disbelievers On (high) thrones, looking (at all things). Are not the disbelievers paid (fully) for what they used to do? Surah al Mutaffifeen, ayaat 33-36

When you have true imaan in the words of Allah swt, you cannot get too upset when they laugh. You should expect it, being laughed at is not the worst thing that can happen to you, take it from me. They may find you funny, but if you are honorable in the sight of Allah swt, then nothing else will matter to you. This is for all the sisters who are thinking of wearing hijab, abaya, niqab — I’m not telling you that you won’t be seen as strange, I’m telling you the opposite, you WILL be seen as strange.

But for those of you who have imaan…


You’re not gonna care.

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