The Etiquette of Lending Books

The Etiquette of Lending Books

From the etiquettes related to books, also, is: The manners of lending out books. Giving out books for people to borrow is not allowed unless you are giving them to someone that you trust will care for the books. The reason for this is because you have the most right to your book, unless you find someone else that is in need of the book and who, when he finishes using it, will return it back to you.

It is mentioned in the biography of Al-Khateeb Al-Baghdaadee that a man once asked him if he could borrow one of his books, so he replied saying: “You have three days to use it.” The man said: “That is not enough time.” So Al-Khateeb said: “I have counted its pages, so if you want to make a copy of it, then three days is sufficient for you. And if you want to read it, then three days is sufficient for you. And if you want to do more than that with it, then I have the most right to my book.”

This is correct, since in the past I had lent the first volume of a large book consisting of eight volumes to a brother - I don’t want to mention the title of the book, since perhaps he may hear this and think I’m insinuating him - and now nearly twelve years have passed on, and he still has not returned it to me,. And he tells me he doesn’t know where he put it. Similarly, the eighth volume of another set – even though I’m not worried so much over it – however, more than twenty years have passed and until now, he has not given it back. This is why a poet once said:

“Do not lend your books

And make your answer some excuse

Whoever does in fact lend a book,

I swear, he has not done something good.”

Another person said: “The perdition of books is in lending them.”
It was once said to a man from India who had opened up a huge library: “How did you create this library?” He replied: “By borrowing books from people.” He was asked: “How?” So he said: “I borrow a book and don’t return it. This is how I was able to create this library.” The man asked: “Isn’t this a crime against those you borrow from?” He replied: “Whoever lends his books to people is crazy. And whoever gives back what he borrows is even crazier than him.”

This is since souls are attached to books. In his book al-Qawaa’id, while speaking about a principle, Al-Haafidh Ibn Rajab mentioned that there is no capital punishment of cutting the hand for stealing them – i.e. if a person steals a book, then according to some scholars, he does not have to have his hand cut off. This is since there is a doubt in this – i.e. that the truth contained in books is for everyone.

So for example, one of your fellow students or colleagues may get a book and then believe that he has a right to it, especially if the book is a charitable copy or it was given to you as a gift or so on. So this would cause him to take the issue of returning it lightly. He will be lax in giving the book back. and you will be the one who loses out on the book.

Therefore, if you are not sure if the one who is asking to borrow a book from you is serious and will benefit from it in a short amount of days and nights, then do not lend him the book. This is since when you lend your books out to people, you are depriving yourself from their benefit. And not every one that borrows a book can be trusted with it, for how many people have borrowed books and not retuned them!

- Shaikh Saalih bin ‘Abdil-’Azeez Aali Shaikh

Taalib-ul-’Ilmi wal-Kutub‘ (pg. 11-12)

"If you are able to be a Scholar, then be a Scholar"

"If you are able to be a Scholar, then be a Scholar."

Abu Khaithama narrated to us, saying: Ishaaq bin Sulaymaan Ar-Raazee narrated to us, saying: I heard Handhala narrate from `Awn bin Abdillaah that he said: I said to `Umar bin Abdul-Azeez:

"It was said (to me): If you are able to be a Scholar, then be a Scholar. And if you are not able to, then be a Student of Knowledge. And if you are not able to be a Student of Knowledge, then love them. If you cannot love them, then do not hate them."

So `Umar said:

"Subhaan'Allaah (Glory be to Allaah)! Allaah has indeed assisted this individual in a time of difficulty."

- Source -

Point [2], Kitaabul-Ilm of Imaam An-Nasaa'ee [Al-Haafidh, Imaam, Abu Khaithama Zuhayr bin Harb An-Nasaa'ee Died 234H], with verification and notes by Imaam Muhammad Naasir-Ud-Deen Al-Albaanee [Raheemahumullaah].

URL REF:
http://salafitalk.net/st/viewmessages.cfm?Forum=11&Topic=141&srow=41&erow=60

Correcting the two strengths of knowledge and action

Correcting the two strengths of knowledge and action

Shaykh ul –Islaam Ibn Qayyim al-Jawziyyah

Taken from
‘Miftah dar as-Sa’ada’
(key to the land of happiness)

Translated by
Abbas Abu Yahya

The saying of Allaah Ta’ala :

((By Al-'Asr (the time). Verily! Man is in loss, except those who believe and do righteous good deeds, and recommend one another to the truth and recommend one another to patience.))


Ash-Shafiee – may Allaah be pleased with him – said: ‘If all the people
reflected over this Soorah it would be sufficient for them.’


The explanation of this is that this Soorah has four levels, and by completing
these, a person can achieve the highest goal in being complete.


The first is: Knowing the truth.


The second: his acting upon the truth.


The third: Him teaching the one who is deficient in the truth.


The fourth: Being patient in learning the truth, and acting upon it, and
teaching it.


Allaah Ta’ala mentioned these four levels in this Soorah, and Allaah
Subhanahu testified in this Soorah by al-Asr (the time) that everyone is in loss,
except those who believe and do righteous, good deeds and they are those
who knew the truth, and they testified to the truth.

So the above is a level.


They did righteous, good deeds and they are those who performed worship
with what they knew about the truth.

So this is a level.


They advise with the truth; they advise one another, teaching and guiding
each other.


So this is the third level.


They advise with patience; they were patient with the truth, and they advised
each other with patience upon the truth, and to be steadfast.


And this is the fourth level.



This is the end of completeness; indeed completeness is that a person is
complete in himself, and completes others. His completeness is by
correcting his two strengths, the strength of knowledge and the strength of
actions. Correction of the strength of knowledge is with Emaan, and
correction of the strength of actions is by doing righteous deeds, and by
completing people other than himself, and by learning this knowledge, and
being patient upon it, and his recommending with patience upon knowledge
and action.


So this Soorah, even though it is brief, is one of the most collective soorahs
of the Qur’aan for goodness from all its different angles.

Praise be to Allaah Who has made the Qur’aan sufficient for everything, a cure from every disease, a guidance to all that is good.



All Praise belongs to Allaah, may His peace and blessings be upon our final Prophet Muhammad, his family, his companions and all those who follow his guidance.


‘Miftah dar as-Sa’ada’ vol.1 p.238
(key to the land of happiness)

The Believer Striking a Balance Between Excessive Socialising and Total Isolation

The Believer Striking a Balance Between Excessive

Socialising and Total Isolation

Question: Which of the two are better for a person; being secluded or mixing with the people?


Answer:

Then this is an issue in which the people have disagreed concerning, disagreement being either in its entirety or disagreement of its present state. The reality of the matter is that: mixing is at times obligatory or recommended. The individual may be commanded with mixing with the people on occasions yet on other occasions (commanded) with seclusion. What comprises this is that; in the issue of mixing, if there is found in it co-operation upon righteousness and Taqwaa then it is something that he has been commanded with. And if there is found in it the co-operation of sinfulness and transgression then it is something that he has been prohibited from.

So the mixing with the Muslims in the types of worship such as the five daily prayers and the Friday prayer and the two ‘Eids and the eclipse prayer and the prayer for rain and the like, then that is from that which Allaah and His Messenger have commanded.

Likewise mixing with them during the Hajj and when making military expeditions against the disbelievers and the renegade Khawaarij, even if the leaders be evil-doers, and even if there are in those groups evil-doers.

Likewise in the gatherings in which the servant increases through them in Eemaan, whether it is for his own taking benefit from them or his giving benefit with regards to them and its like.

Yet there are times in which the servant must retire and be secluded, at times of his supplication and his remembrance and his prayer and his contemplation and his reckoning of his self and rectification of his heart. As well as the affairs which are particular to him in which no one else partakes in other than him. So these require for him to be alone – by himself, either: In his home as was mentioned by Tawoos:

‘What an excellent cell/hermitage is the home of a man; he restrains in it his sight and his tongue.’

Or in other than his home.

Thus the choice of absolute mixing/socialising is an error; and the choice of absolute isolation/seclusion is also an error.

As for the degree of what each individual requires from this and that, as well as that which is more beneficial for him in every circumstance;* then this requires its own particular review – as has preceded.

______________________

* Wahb bin Munabbih (rahimahullaah) said: 'The believer socialises - in order to know; and is silent - in order to be safeguarded; and speaks - in order to understand; and secludes away - in order to become enriched.'

[See siyar A'laam an-nubalaa vol.4 page 551] (Translators note)

Shaykh ul-Islaam Ibn Taymiyyah

Majmoo' al-fataawaa Shaikh ul Islaam Ibn Taymiyyah vol 10 pages 425-426

Translated by Aboo Haatim Muhammad Farooq

Taken from: http://www.fatwaislam.com/fis/index.cfm?scn=fd&ID=813

I know my religion...

I know my religion...

A man came to al-Hasan (al-Basree) and said:

"I wish to debate with you about the Religion."

al-Hasan replied:

"I know my Religion. If you have lost your Religion go out and look for it."

-------------
Reference:
Reported by al-Aajurree in ash-Sharee`ah (p. 57), al-Laalikaa'ee in as-Sunnah (no. 215) and Ibn Battah (no. 586) and it is saheeh

Dead Hearts and Empty Supplications

Dead Hearts and Empty Supplications

It is reported that Ibrâhîm b. Adham (d162H) – Allâh have mercy on him – once passed through the market of Basrah. People gathered around him and asked:

O Abû Ishâq, Allâh the Exalted says in his Book. ‘Call on me, I will answer your prayers’, but we have been calling on Him for a long time and He does not answer our prayers. [Ibrâhîm] replied, “O people of Basrah, your hearts have died in respect to ten things: First, you know Allâh but you do not give Him His rights; second, you have read Allâh’s Book but you do not act by it; third, you claim to love Allâh’s Messenger – Allâh’s peace and blessings be upon him – yet you abandon his Sunnah; fourth, you claim to be enemies to Shaytân but you conform to [his ways]; fifth, you say you love Paradise yet you do not work for it; sixth, you say you fear The Fire yet you put yourselves closer to it [by sinning]; seventh, you say death is true but you do not prepare for it; eighth, you busy yourselves with the faults of others and disregard your own; ninth, you consume the favors of your Lord but are not grateful for them; and tenth, you bury your dead but take no lesson from them.”

Abû Nu’aym, Hilyah Al-Awliyâ’ 8: 15, 16.

Taken from: http://www.sayingsofthesalaf.net/index.php/category/the-fire/

I won’t be affected

I won’t be affected

It is reported from Sufyân Al-Thawrî – Allah have mercy on him – that he said:

A person who sits with a heretic (an adherent of bid’ah) will not escape one of three things: Either he will become a trial (fitnah) for others, or some deviation will occur in his heart and he will slip and be cast into the Fire by Allah, or he will say to himself, ‘By Allah, I don’t care what they say, I am confident about myself;’ but whoever feels secure from Allah about his religion even for the blinking of an eye, Allah will take his religion away from him.

Ibn Waddâh, Al-Bida’ p125.

Taken from: http://www.sayingsofthesalaf.net/index.php/category/bidah/page/6/

Sleeping during the day [best and worst times]

Sleeping during the day [best and worst times]

Khawât b. Jubayr – Alläh be pleased with him – said:

"Sleeping in the first part of the day is ignorance, and in the middle of the day [good] character, and in the last part of the day stupidity."

Al-Bukhârî, Al-Adab Al-Mufrad. Shaykh Al-Albânî graded its chain of transmission sahîh. See Sahîh Al-Adab Al-Mufrad hadith #947.

The Current State of the Muslim World

The Current State of the Muslim World

Author: Shaikh Saleem bin 'Eid Al-Hilaalee
Source: His book “Why I choose the Salafee Manhaj" (pg. 7-12, 1st Edition)
Translator: Yahya Ibrahim


It has become apparent in our time that the Ummah is suffering from afflictions, which have caused it to lose its balance. These afflictions are:

The State of Weakness:

This state has been described to us, and we have been warned about it clearly and explicitly, leaving no excuse for ignorance. Thawban (radiy Allahu 'anhu), one of the Prophet's (sallallahu 'alayhi wa sallam) servants, stated that the Prophet (sallallahu 'alayhi wa sallam) said:

“Soon the nations will call one another against you, just as people call one another to eat from a platter of food.” A man asked: “Will this be because we will be few in number, O Messenger of Allaah?” He (sallallahu 'alayhi wa sallam) replied: “No, you will be large in number, but you will be ghuthaa'a like the froth scum on the surface of a body of water, and Allaah will remove from the hearts of your enemies their fear of you and shall place in your hearts wahn.” Those present asked: “What is wahn O Messenger of Allaah?” He (sallallahu 'alayhi wa sallam) replied: “The love of this worldly life and hatred of death.”

[Saheeh hadeeth due to a multitude of routes of narration in the Sunan of Aboo Daawood (4297)]

The following hadeeth clearly explains this condition of wahn:

First: Our enemies, the hosts of Iblees and his servants, have tried to hinder the progress of the Ummah and take from its territories when they see that wahn has set in and inflicted us. Ever since the dawn of Islaam until today, the kufaar and mushrikeen from amongst the People of the Book have continued in their endeavor against the Muslims. They have always sought out ways to render our people weak. They have even attempted this in the very city that was established and fostered by the Prophet (sallallahu 'alayhi wa sallam). This is clearly illustrated in the story of “The Three that were left behind.” (See Soorah al-Tawbah: 118). Ka‘b bin Maalik (radiy Allahu 'anhu) said:

“… As I was walking in the market place of Madinah, I saw a farmer who was a part of a trading caravan from Shaam selling some of the foodstuffs that he had brought with him. He was asking as to where he could find me and was then directed to me. He then handed to me a letter from the king of Ghasaan. Being literate, I began reading it. It said: “To proceed: We have received news that your friend (Muhammad (sallallahu 'alayhi wa sallam) has spurned you. Allaah does not wish for you to remain in a land of disgrace. Come to us and we shall take care of you.” [Agreed upon]

O Muslim, ponder and reflect upon how the people of disbelief, those encircling the territory of the Muslims, receive news of what is occurring within our lands. They sit in wait, seeking an opportunity to unleash their assault. This can be clearly shown in the following examples as well.


Second: The nations of disbelief call one another and gather in alliances in the pursuit of destroying Islaam and that which it calls to, its adherents and their lands. You can see this vividly in the Crusades and the First World War. In the First World War, one of the main objectives was the dismantling of the Khilaafah. To implement their goals of destruction, the nations of disbelief organized themselves first into an association, then into a larger general body, becoming increasingly organized until they established a New World Order.


Third: Verily, the lands of the Muslims are the source of many of the earth's natural resources. Therefore, the nations of disbelief wish to strip us of our lands and control these resources. As such, we see that the Messenger of Allaah (sallallahu 'alayhi wa sallam) described them as if they call one another to a feast. Each of them seeks a large share of the regale.


Fourth: The nations of disbelief partake in the bounties of our lands, without any fear of complaint or reprisal. These assets are then taken away either ‘peacefully' or by force.

Fifth: The nations of disbelief shall see our lands as being soldiers and scattered pieces of land. This is expressed in the hadeeth of the Messenger of Allaah (sallallahu 'alayhi wa sallam) that is reported by ‘Abdullaah bin Hawaalah (radiy Allahu 'anhu), who said that the Prophet of Allaah (sallallahu 'alayhi wa sallam) said:
“You shall be regiments and soldiers. A regiment in Shaam, a regiment in ‘Iraaq, a regiment in Yemen.” I asked: ‘Choose for me which I should join?' He (sallallahu 'alayhi wa sallam) said: “Go to Shaam … surely, Allaah ‘Azza wa Jall has guaranteed the protection of Shaam and its people.”
Rabee‘ah, one of the sub-narrators, states that he heard Aboo Idrees Al-Khiwalaani report this hadeeth and then say: “What Allaah vows to protect none can destroy.” [Saheeh]


This clearly portrays the present situation of the Islamic world. It consists of countries having no control over anything: whether their own internal affairs or those external to them. They gain their freedom, protection and strength from the nations of disbelief.


Sixth: The nations of disbelief are no longer concerned by, let alone in fear of, the Muslims. The fear that was o¬nce present in their hearts is no longer present. The terror that previously caused the hearts of the nations of disbelief to shake and tremble is no longer of any significance - if present at all.

Allaah says in the Qur'aan: “We shall cast terror into the hearts of those who disbelieve, because they joined others in worship with Allaah, for which He had sent no authority.” [Surah Aali-‘Imraan: 151]

The Messenger of Allaah (sallallahu 'alayhi wa sallam) says: “I have been given victory due to the fear our enemies have of us, which precedes us the distance of one month's travel.” [Narrated by Al-Bukhaaree (vol. 1, pg. 436 – Fath) and Muslim (#521) from the hadeeth of Jaabir ibn ‘Abdullaah]

This is a specific attribute assigned only to this Ummah. This is established in the hadeeth of Thawban (radiy Allahu 'anhu): “And Allaah will remove from the hearts of your enemies their fear of you.”

Seventh: Another important issue is that the Ummah is not strengthened by its numbers nor by its weapons. The strength of the Ummah is in its ‘aqeedah and with those who uphold tawheed. Have we not heard the Messenger of Allaah (sallallahu 'alayhi wa sallam) say: “Verily, you will be many in number.” And do we compass the following lesson that will remain relevant in every time, when Allaah said:

“And on the Day of Hunain, when you rejoiced at your great number, but it availed you naught.” [Surah At-Tawbah: 25]


Eighth: The Ummah is not paid any heed to, as the Prophet of Allaah (sallallahu 'alayhi wa sallam) said: “You will be ghuthaa'a, like the froth scum on the surface of a body of water.”
The proofs and signs that we have just mentioned are significant for the following reasons::
1. The body of water completely controls the ghuthaa'a that is upon its surface. Such is the state of the Ummah in these days. It flows along with the nations of disbelief, completely under their influence and control.

2. The ghuthaa'a contains things that are of no importance to mankind. Such is the state of the Ummah today. The Ummah has abandoned the actions that have always ensured its prosperity, especially enjoining the good and forbidding the evil.

3. The ghuthaa'a passes and leaves no trace. Allaah will always bring forth the good from the evil and raise a people of righteousness whom will be a source of inspiration and goodness to mankind.

4. The ghuthaa'a will constantly carry impurities. Such are the false ideologies that have crept into the philosophies of many Muslims as a result of foreign religious indoctrination.

5. Since the ghuthaa'a is under the complete control of the current, it is not known to where it is being carried. The Ummah may not be aware of the plans that have been made for it by its enemies, yet it follows the call of any and all individuals, without assessing the worth of that call.


Ninth: The Ummah in this day and age has made this worldly life its primary pursuit and objective. For this reason they have become afraid of death and what it will bring. They love this worldly life they are immersed in, completely forgetting the importance of preparing for the Hereafter. This was one of the things that the Messenger of Allaah (sallallahu 'alayhi wa sallam) feared for his Ummah.

‘Abdullaah bin ‘Amr bin al-‘Aas (radiy Allahu 'anhu) narrated that the Prophet (sallallahu 'alayhi wa sallam) said:

“If you conquer Persia and Rome, what type of people will you be?” ‘Abdur-Rahmaan bin ‘Awf replied: “We will say as Allaah has ordered us.” He (sallallahu 'alayhi wa sallam) replied: “Or other than that. You will compete against o¬ne another, then you will envy one another, then you will plot against one another, and then you will hate one another. Following this you will go to the impoverished Muhaajireen and cause them to oppose one another.” [Saheeh Muslim: 2962]

For this reason we see that when Persia was conquered, ‘Umar bin Al-Khattaab (radiy Allahu 'anhu) began to weep and said: “No people were given this except that they began to fight o¬ne another.”


Tenth: It must be made known that the nations of disbelief will never destroy the Ummah. Even if they were to all come together in that pursuit. In another hadeeth narrated by Thawban (radiy Allahu 'anhu), we see that the Messenger of Allaah (sallallahu 'alayhi wa sallam) said:

“Allaah compressed for me the whole of the earth allowing me to see its east and its west. My Ummah shall surely spread throughout the world. I have been given the two treasures, the red and white (gold and silver, the treasures of the Persians and Romans). I asked my Rabb not to destroy my Ummah with drought. I also asked that He not send an enemy against them from other than their own selves nor one that will take away their unity and strength. My Rabb said: 'O Muhammad! When I decree an order it cannot be rejected. I have granted you your request on behalf of your Ummah, that they not be in a state of drought. I will not send upon them an enemy from outside them who will take away their unity and strength, even if all the nations came against them. This state will remain until they begin to destroy one another and to curse one another.'”

[Saheeh Muslim: 2889]



http://calgaryislam.com/imembers/Sections+index-req-viewarticle-artid-89-page-1.html

Aisha and Maryam In Debating Non-Muslims

Aisha and Maryam In Debating Non-Muslims

Like the well known story of al Qaadee Abu Bakr ibn at Tayyib when he was sent to the Christian King in Constantinople. The Christians respected him and knew of his standing so they feared that he would not bow to the king when he entered upon him, so they made him enter through a small door so that he would enter bowing down. However, he became aware of their plot so he passed through the door backwards, facing them with his backside, he did the opposite of what they intended.

When he sat down, someone tried to speak ill of the Muslims and said to him; ‘What is it that is being said about ‘Aa-ishah, your Prophet’s wife?’ Intending to bring up the story of ‘al Ifk’ that the Shee’ah relate as well.

Al Qaadee stated:

‘Two women have been vilified and falsely accused of fornication; Maryam and ‘Aa-ishah. As for Maryam, she came carrying a child while not having a husband, and as for ‘Aa-ishah, she did not bear a child while having a husband.’

So he defeated the [argument of] the Christians.

The point of his argument was that the innocence of ‘Aa-ishah is a lot clearer and easier to prove than the innocence of Maryam, and that the accusation is closer to Maryam than it is to ‘Aa-ishah. This being the case, since it has been established that those who levied such an accusation against Maryam were liars, then establishing that those who accused ‘Aa-ishah of the same were liars is more rightful.

The model of this debate is that two groups are compared to each other. One group has more and greater virtues as well as less and smaller ills than the other. So if an ill were directed to them, they counter that the ills of the second group are more and greater [1], such as the statement of Allaah the Exalted:

"They ask you concerning fighting in the Sacred Months. Say, "Fighting therein is a great (transgression) but a greater (transgression) with Allaah is preventing mankind from following the way of Allaah, to disbelieve in Him, to prevent access to Al-Masjid Al-Haraam (at Makkah), and to drive out its inhabitants, and Al-Fitnah is worse than killing." [Al Baqarah: 217]

This is the case with the Jews and Christians when compared to the Muslims, and it is the case with the people of innovations when compared with the people of the Sunnah, especially the Raafidah [of the Shee’ah].

It is the same case with Ahlus Sunnah against the Raafidah concerning Abu Bakr and ‘Alee. The Raafidee cannot establish the Eemaan of ‘Alee, his trustworthiness and that he is in Jannah, let alone his Imaamah, if he does not establish the same for Abu Bakr, ‘Umar and ‘Uthmaan. Otherwise, whenever he tries to establish that for ‘Alee alone, the evidences would not support him. Just as if the Christians would like to establish the Prophet-hood of ‘Eesaa and not of Muhammad, the evidence would not support them either.

In other words: If a religion with errors accuses Islaam or the Muslims of a perceived ill or vice as is rampart in present times, then the Muslims should counter with what is worse in the accusing religion. An example is their vile attempt at an accusation that ‘Aa-ishah was young etc, the Muslims should not spend the majority of the time in defense or making excuses that may not even be legislatively accepted, rather they should counter that Maryam was between 12 and 14 when she gave birth to ‘Eesa ‘Alayhi as Salaam, which would make her a ‘child’ when she became pregnant, while ‘Aa-ishah was never pregnant at all. So when they start defending this issue saying that it was normal at the time and so forth, then the response is likewise and more so is the case with ‘Aa-ishah.

--------------
Reference:
Author: Shaykhul Islaam ibn Taymiyyah
Reference: Minhaaj as Sunnah: Vol 2 P. 58

An Example of Shaykh Ibnul-'Uthaymeen's Beautiful Manners in Giving Da'wah

An Example of Shaykh Ibnul-'Uthaymeen's Beautiful Manners in Giving Da'wah

Doctor Saud al-'Ajaaji who was amongst those who accompanied Shaykh al-'Uthaymeen on the last medical trip he made to Boston (a city in America) said,

“Whilst we were leaving the hotel where we were staying in, a little American boy who was with his mother stood in front of him - the Shaykh caught his attention because of his Saudi thawb and abayah - so he began to touch him on his head and to play with him. So his mother asked him to greet the Shaykh and he returned an even better greeting. Then the Shaykh said directing his speech to the mother 'May Allaah guide you to Islaam' all during which he kept lowering his gaze. Then the mother told her son to bid the Shaykh farewell by saying to her son, 'Tell him have a nice day.' So the Shaykh asked me what he said, I told him he said ‘Have a nice day.’ However some of those who were accompanying him became annoyed because of the way in which the woman was dressed. One of them even made some remarks towards her, but the Shaykh did not like this and he said, 'O brothers this is not from the mannerisms of Islaam, the mother and he son were smiling at us and they were very cordial in speech, so it is upon us to reciprocate the favour. So rather then make du'aa against them, we should make du'aa for her which by the way is the path of this exalted religion.'”

(an-Nur Magazine: nos. 191)

How to Deal With A Bad Companion

How to Deal With A Bad Companion

ibn al-Qayyim rahimullah said:

"Know that the greatest of losses is for you to be preoccupied with one who will bring you nothing but a loss in your time with Allah - the Mighty and Majestic - and being cut off from Him, a wasting your time with the person, a weakening of your energy, and the dispersing of your resolve. So, if you are tested with this - and you must be tested with this - deal with him according to how Allah would wish, and be patient with him as much as possible. Get closer to Allah and His Pleasure by way of this person, and make your getting together with him something to benefit from, not something to incur a loss from.

Be with him as if you are a man who is on a road who was stopped by another man, who then asks you to take him on your journey. Make sure that you are the one who gives him a ride, and that he is not the one giving you the ride.

If he refuses, and there is nothing to gain from travelling with him, do not stop for him, bid him farewell, and do not even turn back to look at him, as he is a highway robber, regardless of who he really is.

So, save your heart, be wary of how you spend your days and nights, and do not let the Sun set before you arrive at your destination. "

['al-Wabil as-Sayyib'; p. 45]

Allowing Oneself to Enter Into Fitan Out of Feeling Safe From The Plot of Allah

Allowing Oneself to Enter Into Fitan Out of Feeling Safe From The Plot of Allah


This is the Sunnah of Allaah – The One free of all imperfections and Most High. That He delivers His believing servants from the plots of the oppressors. So He places the penalty of the plot upon the plotters themselves.

The believer spends his life being balanced between fear and hope. He does not fear in such a way that he despairs from the mercy of Allaah. Nor does he hope in such a way that he feels safe from the plot of Allaah* The Majestic and Most High.

((Do they feel safe against the plot of Allaah? None feels secure from the plot of Allaah except a people that are losers)) [Soorah Al-A’raaf: 99]

So he does not feel safe from the plot of Allaah, and there occurs in the Hadeeth:
((…Indeed one of you acts with the actions of the people of Paradise – such that there isn’t between himself and it but an arms length. But that which has been written overtakes him and so he acts with the actions of the people of the Fire and so enters it))**

For what reason did he enter the fire? He entered it due to his doing the actions of the people of the Fire. So the reward is in accordance to and in level with the actions. So due to his death having occurred in a state whereupon he commits an action of the people of the Fire – he thus enters the Fire; likewise the opposite.

((And indeed one of you acts with the actions of the people of the Fire – such that there isn’t between himself and it but an arms length. But that which has been written overtakes him and so he acts with the actions of the people of Paradise and so enters it))***

For what reason did he enter it? He entered it due to his doing the actions of the people of Paradise, and he died upon that.

So the Fire is not entered into except due to actions. Likewise the Paradise is not entered into except due to actions.

Actions are based upon the conclusion/end. So a person should not be beguiled due to his righteousness and uprightness and in doing so feel safeguarded from straying.

How many from the believers and from the Muslims and from the Scholars strayed? Allaah The Majestic and Most High caused them to stray when there appeared from them that which made itself manifest by way of violations. So one should not feel safe and nor should one give himself distinction and say: ‘there is nothing upon me’ and: ‘I am a believer’ or ‘I am a Scholar’ or ‘I am such and such’ then feeling safe from straying and so mixes with the evil doers and listens to the evil doers and gives his attention to trials and problems and claims that ‘he knows’ and so on and so forth and that he is a believer and does not deceive. He should not feel safe for himself.

((The hearts of the servants are between two fingers from the fingers of Ar-Rahmaan))****

He should not feel safe for himself.

Al-Khaleel (Ibraaheem) (‘alaihis salaam) said:

((…Keep me and my sons away from worshipping idols. O my Lord! Indeed they led many amongst mankind astray…)) [Soorah Ibraaheem: 35-36]

So a person should not feel safety for himself from trial and tribulation and from fear and a bad ending/death. Even if he is from the most righteous of people. Nor should he feel safe that he will have a good ending whether he is from the most righteous of people. Nor should he despair from the mercy of Allaah – even if he is the most disbelieving of people. Since Allaah may bestow upon him the ability to make repentance and so he dies upon Islaam and so enters Paradise. Since whilst he is alive, then he is subject to this or that. So actions are based upon the conclusion/end.
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*Regarding Allaah The Most High describing Himself as plotting then Ibn Al-Qayyim (rahimahullaah) says:

'As for the plotting that He (Allaah) has described Himself with; then it is His rewarding those that plot over His believers and His Messengers. So he defies their wicked plotting by way of His good plot. Thus their plotting is the most ugliest of things, whilst from Him it is the best thing – because He (Allaah) is Just and One that rewards. As is the case of guile from Him – it is as a reward for the guile upon His Messengers and His allies. So there can be no better than that guile and plot.' (See: Fawaa’id Al-Fawaa’id page 68) [Translators note]


** Reported by Al-Bukhaaree no. 3208 and Muslim no. 2643 and Aboo Dawood no. 4708 and Ibn Maajah no. 76 and Ahmad in his Musnad as no. 3624 and others.

*** Ibid

**** Reported by At-Tirmidhee no. 2140 and Ibn Maajah no. 3834 and Ahmad in his Musnad no. 12107 and Ibn Abee Shaibah in his Musannaf vol 10 p. 209 and Aboo Ya’laa in his Musnad vol 4 p. 207 no. 554 and At-Tabaree in his Tafseer no. 6653 & 6654. It was declared as Hasan (sound) by Shaikh Al-Albaani in his Saheeh Sunan At-Tirmidhee vol 2 p. 443 no. 2140. The wording of the Hadeeth is: ((Indeed the hearts are between two fingers from the fingers of Allaah)) and in some narrations: ((between two fingers from the fingers of Ar-Rahmaan; He fluctuates them however He wishes))

Shaykh Saalih al-Fawzaan

Shaikh Saalih Al-Fawzaan's explanation of Sharh as-Sunnah (part 13)

Translated by Aboo Haatim Muhammad Farooq

Taken from:

http://www.fatwaislam.com/fis/index.cfm?scn=fd&ID=826