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Keyword: ‘patience’

Connotative meanings of patience —Ibn Qayyim


 

Patience takes on the name what it refers to. Different names may be applied to patience in different situations. Ibn Qayyim (rahimahullah) has beautifully mentioned few examples here:

 

Patience is called chastity if it is associated with restraining a sexual desire.

 

Patience is called self-restraint if it refers to controlling one’s stomach.

 

When referring to refraining from disclosing what is better to keep secret, it is called keeping one’s secret.

 

If it consists of being content with what is sufficient for one’s needs, it is called asceticism.

 
If it consists of being content of what someone has of worldly life, it is called self-content.

 

If it refers to controlling one’s nerves when angry, it is called forbearance.

 
When it refers to detesting from haste, it is called gracefulness.

 
If it refers to not fleeing or running away, it is called courage.

 

If it refers to refraining from taking revenge, it is called forgiveness.

 

If it refers to not being stingy, it is called generosity.

 

When it refers to abstaining from food and drink for a specific period, it is called fasting.

 

If it consists of refraining from being helpless and lazy, it is called discretion.

 

If it refers to refraining from loading other people’s burden it is called chivalry.

 

In conclusion, patience has various names according to the situation it applies to, but all of them are included under patience. This indicates that all tenants and rites of Islam are associated with patience.

 
[Taken from “The way to patience and gratitude”, by Ibn Qayyim, pg. 21-22]

 

Different definitions of patience


No matter how severe affliction or excessive joy a Muslim may get, he is supposed to be patient or grateful. But to be patient, we should know what patience means.

 

Ibn Qayyim says:

“Man, by nature, prefers prosperity but when he meets with affliction which is inevitable, patience is the best quality.”

Patience has very vast meaning and understood differently by different scholars. Mentioned below are few basic simple definition of patience.

 

Al-Junaid:

“Patience is to keep calmly content while facing affliction.”

 

Dhu-Nun:

“Patience is to restrain yourself from ill-conduct, remain quiet during affliction and without complaining.”

 

Abu Uthman:

“The one who has patience is the one who had trained himself to handle hardship.” 

 

Amr ibn Uthman al-Makki:

“Patience means to keep close to Allah & to accept calmly the trials He sends, without complaining or feeling sad.”

 

Ruwaim:

“Patience means to refrain from complaining.”

 

Abu Muhammed Al-Hariri:

“Patience means that there is no difference in behavior in times of prosperity & that of adversity & to be content at all times.”

 

Abu Ali Ad-Daqqaq:

“Patience means not to object to your fate.”

 

Al-Khawwas:

“Patience is to adhere to the injunctions of the Quran and Sunnah.”

 

Prophet Muhammed (ﷺ) said:

“No one had ever been given anything better than patience.”

[Bukhari and Muslim]

 

[Taken from “The way to patience and gratitude”, by Ibn Qayyim, pg. 14-16 ]

Patience in the wake of calamities- Sh. Salih al-Munajjid


 

Mujaahid, [may Allaah have mercy upon him], said:

“Beautiful patience is the type that consists of no worry or overt sadness.”

[Tafseer Ibn Katheer (2/619)]

 

The thing that contradicts patience is the actions of wailing women, as well as women who slap their own faces, tear their clothes, strike their heads, along with screaming, wailing, and calling with calls of pre-Islaamic ignorance. As for a person telling a doctor about their sickness in order to be cured, then there is no harm in that. Also, the wailing or moaning when one is sick, the purpose of which is to relieve some pain, is not a problem.

 

Sufyaan Ath-Thawri, [may Allaah have mercy upon him], said:

“There are three aspects of patience: To not speak about your pain, or calamity, and to not praise yourself.”

[Tafseer At-Tabari (7/160)]

However, it means to not inform about your sickness or pain in the form of showing discontent with that sickness or pain.

 

As for talking about it with a good cause, such as asking about how to have your sickness cured, or how to get out of your disaster, and so forth, then this is not out of discontent, and does not take a person out of the realm of being patient.

 

Also, not everyone who claims to be patient is actually patient; rather, many people show apparent patience in the wake of calamities, but in the depths of their hearts, they have been afflicted with extreme sorrow.

 

Sa`eed ibn Jubair, may Allaah be pleased with him, said:

“Patience is for the slave to realize the calamity that they have been struck with, and to expect reward and good recompense with Allaah due to it. Some people are sorrowful while showing that they are strong, and only showing that they are patient.”

[Az-Zuhd by Ibn Al-Mubarak (pg. 111)]

 

So, the one who has lost a son, and the people find them strong and patient, might just as well be impatient in their heart by losing trust in Allaah the Exalted or showing discontentment with what He has done, and with His predestination.

[Patience by Sh. Salih al-Munajjid, page 18-19]

 

Patience of ‘Uthman bin Affan [radiAllahu anhu]

February 4, 2014 2 comments

 

‘Uthman [radiAllahu anhu] bore the characteristic of patience, as is indicated by his steadfastness at the time of fitnah. His attitude in facing the  events that befell him and the Muslims was the highest example of self-sacrifice that any person could offer for the sake of preserving the community and the honor of the ummah, and preventing Muslim blood from being shed.

 

He could have protected himself if all he cared about was saving his own life without caring about the ummah. If he had been selfish he would have urged the Sahabah and the sons of the Muhajireen and Ansar who came to his defense to go and fight the outlaws who had rebelled against his rule. But he wanted to keep the ummah united, so he offered himself as a sacrifice. ‘Uthman [radiAllahu anhu]  announced that he would face the overwhelming fitnah with patience[1] , in obedience to the words of Allah:

“Those (i.e. believers) unto whom the people (hypocrites) said, ‘Verily, the people (pagans) have gathered against you (a great army), therefore, fear them.’ But it (only) increased them in Faith, and they said : ‘Allah (Alone) is Sufficient for us, and He is the Best Disposer of affairs for us)”

(Aal ‘Imran 3:173)

 

 

Uthman [radiAllahu anhu] had strong faith in Allah and was noble-hearted, with deep insight and patience, so he sacrificed himself to save the ummah. That is one of the greatest of his virtues in the eyes of the Muslims.[2]

 

Ibn Taymiyyah (rahimahullah) said:

It is well-known via tawatur that ‘Uthman was a person who refrained the most from bloodshed, and he was the most patient of people with those who would tarnish his honor and who planned to shed his blood and kill him. They besieged him with the aim of killing him, and he knew that they wanted to kill him; the Muslims came to support him and advised him to fight, but he kept urging the people to refrain from fighting. He told those who would listen to  him not to fight.

 

It was said to him: Go to Makkah, but he said: I will not be one who causes the sanctuary to be violated. It was said to him: Go to Syria, but he said: I will not leave the land to which I migrated. It was said to him: Then fight them. He said: I will not be the first of the successors of Muhammad to confront his ummah by the sword. The patience that ‘Uthman showed until he was killed was one of the greatest of his virtues in the eyes of the Muslims. [3]

 

 

Footnotes:

[1] Siyar ash Shuhadah by al Sakhistiyani, p. 57,58

[2] Tahqeeq Mawaqif al-Sahabah min al-Fitnah, 1/472

[3] Manhaj as-Sunnah, 3/202, 203

Khutbah [sermon] of Abu Bakr as-Siddiq [radiAllahu anhu]


 

Ibn Asakir narrated that Musa ibn Uqbah related that Abu Bakr as-Siddiq used to deliver the khutbah saying,

“Praise belongs to Allah, the Lord of the creatures, I praise Him and seek His aid, and We ask Him for generosity for that which is after death, because my term and yours have drawn near. And I witness that there is no god but Allah alone, no partner with Him and that Muhammad is His slave and messenger whom He sent with the Truth, as a bringer of good news and a Warner and an illuminating lamp so that he might warn whoever is alive and that the word would be realised on the disbelievers. Whoever obeys Allah and His Messenger is truly guided, and whoever disobeys them has gone astray into clear error.

 

I counsel you to have fearful obedience of Allah, and to cling strongly to the command of Allah which He has laid down for you and by which He has guided you, because the comprehensive summation of the guidance of Islam after the word of sincerity (the shahadah) is ‘hearing and obedience’ to whomever Allah has given authority over your affairs, for whoever obeys Allah and those who order the well-recognised virtues and forbid what is rejected, has succeeded and prospered, and discharged that duty with which he is obliged.

 

Beware of following the whim of passion, for he is successful and prospers who is protected from the whim of passion, greed, ambition, and anger. Beware of boasting, for what boast can he have who is created from dust, and then will later return to dust, then later maggots will eat him, and he is today alive and tomorrow dead? So know a day by a day (the Last Day) and an hour by an hour (the Hour of the end). Protect yourselves from the supplication of the wronged one, and count yourselves among the dead, and be patient, for all action is by patience, and be on your guard, for watchfulness is useful. And act, and action will be accepted. Guard yourselves from that which Allah cautioned you about of His torment, and hasten to that which Allah promised you of His mercy. Understand and you will be understood, have fearful obedience (taqwa\ literally – self-protecting) and you will be guarded, for Allah has made clear to you that for which He destroyed those who were before you, and that for which He saved whomever He saved before you. He has made clear to you in His book His halal and His haram, and which actions He loves and which He deplores. I will not neglect you and myself, and Allah is the One from Whom aid is sought. And there is no power (to prevent evil) and strength (to do right) but by Allah.

 

Know that as long as you are sincere towards your Lord in your actions then you have obeyed your Lord and you have protected and guarded your portion, and you will be in a state of well being. And that which you offer voluntarily for your deen, then make it a free-will offering (which you send) before you and you will receive full payment for your loan, and you will be given your permanent daily allowance of food during your poverty and in your (time of) need of it.

 

Then reflect, slaves of Allah, on your brethren and your companions who have passed away. They have come to that which they sent before them and they are established upon that, and they are alone in the grief and the happiness in that which is after death. Allah has no partner, and there is no relationship between Him and any one of His creatures by which He will give him good or avert evil, excepting by obedience to Him and following His command.

 

Truly, there is no good in a good after which comes the Fire, nor any evil in an evil after which comes the Garden. I say this word of mine and I seek the forgiveness of Allah, for me and for you. Send blessings on your Prophet, may Allah bless him and grant him peace, and peace be on him, the mercy of Allah and His blessings.”

[al-Khulafa’ ar-Rashidun, by As-Suyuti, page 108-110]

 

[Must read] The ‘aqeedah of Abul-Hasan al-Ash’ari, which he died believing

November 14, 2013 8 comments

 

Abul-Hasan al-Ash ‘ari stated:
This is a list of the beliefs to which the followers of the Hadith and the Sunnah adhere:

 

1– Belief in Allah, His angels and His Messengers, and that Muhammad is His slave and Messenger.

 
2– That Paradise is true and Hell is true, that the Hour will undoubtedly come, and that Allah will resurrect those who are in the graves.

 
3– Allah is above His Throne as He says: ~The Most Merciful rose over the Throne. (Qur’an 20: 5)

 
4– He has two hands, but we do not discuss how, as He says: ~I have created with Both My Hands.~ (Qur’an 38: 75)

 
5– He has two eyes, but we do not discuss how, as He says: ~Sailing under Our Eyes.~ (Qur’an 54: 14)

 
6– He has a Face, as He says: ~And there will remain the Face of your Lord, Owner of Majesty and Honour) (Qur’an 55: 27)
7– The names of Allah cannot be said to be something other than Allah, as the Mu’tazilites and Khawarij say.

 
8– They affirmed that Allah is All-Knowing, as He says: ~He has sent it down with His Knowledge) (Qur’an 4: 166) and: ~And no female conceives or gives birth except with His Knowledge. (Qur’an 35: 11)

 
9– They affirm that Allah can hear and see, and they do not deny that as the Mu’tazilites do.

 
10– They affirm that Allah has power or strength, as He says: ~Did they not consider that Allah Who created them was greater than them in strengthvs (Qur’an 41: 15)

 
11- They say that nothing happens on earth, good or evil, except what Allah wills.

 
12– Things happen by the will of Allah, as He says: ~And you do not will except that Allah wills. (Qur’an 81: 29) And as the Muslims say: What Allah wills happens and what He does not will does not happen.

 

13– They say that no one can do anything that Allah knows he is not going to do.

 
14– They affirm that there is no creator except Allah, and that people’s bad deeds are created by Allah  and that people’s actions are created by Allah, and that people are not able to create anything.

 
15– They say that the Qur’an is the word of Allah and is not created.

 
16– Whoever suggests that the uttered words of the Qur’an are created is an innovator in their view. It should not be said that the uttered words of the Qur’ an are created or not created.

 
17– They believe that Allah will be seen in a literal sense on the Day of Resurrection as the moon is seen on the night when it is full. The believers will see Him but the disbelievers will not see Him because they will be veiled from seeing Him. Allah says: ~No! Indeed, they [evil doers] will be veiled from seeing their Lord that Day) (Qur’an 83: 15). Moses asked Allah to let him see Him in this world, and Allah appeared to the mountain and made it collapse to dust (Qur’an 7: 143), so He showed him that he could not see Him in this world but he will see Him in the Hereafter.

 
18– They do not regard any Muslim as a disbeliever if he commits sin such as fornication, stealing and other major sins; they are believers even though they have committed major sins.

 
19– In their view, faith means believing in Allah, His angels, His Books, His Messengers, the divine decree both good and bad, sweet and bitter, and that what has missed them would never  have befallen them and what has befallen them would never have missed them.

 

20– Islam means bearing witness that there is no god but Allah and that Muhammad is the Messenger of Allah, according to what it says in the Hadith, and in their view Islam is something different from iman (faith, belief).

 
21– They affirm that Allah is the Controller of the hearts.

 
22– They affirm the intercession of the Messenger of Allah (sallallahu alaihi wasallam) and that it will be for those members of his Ummah who commit major sins; they affirm the torment of the grave, and that the cistern is true, the sirat is true and the Resurrection after death is true.

 
23– The Reckoning by Allah of His slaves is true and the standing before Allah (on the Day of Resurrection) is true.

 
24– They affirm that faith is both words and deeds; it may increase and decrease. They do not say that faith is created or not created.

 
25– They believe that the names of Allah are Allah.

The-aqeedah-of-Abu Hasan al ashari

26– They do not testify that anyone who commits a major sin will be in Hell, and they do not affirm that any individual among those who profess Islamic monotheism will be in Paradise. Rather Allah will put them wherever He wills. They believe that the matter is up to Allah: if He wills He will punish them and if He wills He will forgive them. They believe that Allah will bring some of those who profess tawheed out of Hell, according to what is mentioned in the reports from the Messenger of Allah (sallallahu alaihi wasallam).

 
27- They denounce arguments about religion and disputes about the divine decree, and what the argumentative debate about  with regard to religious matters. They accept the sound reports which were transmitted by trustworthy narrators going all the way back to the Messenger of Allah (sallallahu alaihi wasallam), and they do not ask how or why, because that is innovation.

 

28– They believe that Allah did not enjoin evil; rather He forbade it and enjoined good. He does not approve of evil even though He wills it.

 
29– They acknowledge the rights of those whom Allah chose to accompany His Prophet (sallallahu alaihi wasallam); they recognize their virtues and refrain from discussing the disputes that arose among them.

 
30– They give precedence to Abu Bakr, then ‘Umar, then ‘Uthman, then ‘Ali (may Allah be pleased with them all).

 
31– They affirm that they are the Rightly-Guided Caliphs and the best of all people after the Prophet (sallallahu alaihi wasallam).

 
32– They believe in the hadiths which came from the Messenger of Allah (sallallahu alaihi wasallam) including: «Allah descends to the lowest heaven and says: Is there anyone who will ask forgiveness?» as the hadith came from the Messenger of Allah (sallallahu alaihi wasallam).

 
33– They adhere to the Qur’ an and Sunnah as Allah says: ~And if you disagree over anything, refer it to Allah and His Messenger. (Qur’an 4: 59)

 
34– They believe in following the early generation of imams who did not introduce any innovation into their religion for which Allah did not give permission.

 
35– They affirm that Allah will come on the Day of Resurrection as He says: ~And your Lord comes, and the angels rank upon rank.} (Qur’an 89: 22)

 
36– And that Allah draws near to His creation however He wills, as  He says: ~And We are closer to him than his jugular vein [by Our Knowledge]. (Qur’an 50: 16)

 

37– They believe in offering Eid and congregational prayers behind any ruler, good or bad.

 
38- They affirm that wiping over the socks is Sunnah and is valid whether one is travelling or not.

 
39– They affirm that engaging in jihad against the polytheists is obligatory, from the time Allah sent His Prophet (sallallahu alaihi wasallam) until the last group fights the false Messiah and after that.

 
40– They believe that supplication should be said asking for the Muslim leaders to be guided aright, and that they should not rebel against them with the sword, and that they should not fight at times of fitnah.

 
41– They believe that the Dajjal will emerge and that ‘Eesa ibn Maryam (Jesus, son of Mary) will kill him.

 
42– They believe in Munkar and Nakeer, and in the miraculous ascent [of Prophet Muhammed (sallallahu alaihi wasallam) to heaven], and in the visions seen in dreams.

 
43– And (they believe that) the benefit of supplication for deceased Muslims and charity given on their behalf after death will reach them.

 
44– They believe that there are practitioners of witchcraft in the world, and that the practitioner of witchcraft is a disbeliever as Allah says, and that magic or witchcraft exists in this world.

 
45– They believe in offering the funeral prayer for any Muslim who dies, whether he was righteous or otherwise, and that they may be inherited from.

 
46– They affirm that Paradise and Hell are created entities.

 

47– They affirm that everyone who dies, dies at his appointed time, and everyone who is killed, is killed at his appointed time.

 
48– They affirm that provision comes from Allah, Who gives provision to His slaves, whether it is halal or haram.

 
49– The devil whispers to people and instils doubt and confusion.

 
50– It may so happen that Allah chooses to single out some of the righteous for signs that appear at their hands.

 
51– The Sunnah does not abrogate the Qur’an.

 
52– With regard to children who die, it is up to Allah: if He wills He will punish them and if He wills He do whatever He wants with them.

 
53– Allah knows what His slaves will do and has decreed that it will happen, and all things are in the hands of Allah.

 
54– They believe in patience in adhering to < what Allah has enjoined and refraining from what He has forbidden; sincerity (towards Allah) in actions; sincerity towards the Muslims; worshipping Allah alongside those who worship Him; avoiding major sins, fornication, false speech, minor sins, pride, arrogance, looking down on people and self-admiration.

 
55– They believe in shunning everyone who promotes innovation.

 
56– They believe in occupying oneself with reading the Qur’ an, studying reports of the Prophet (sallallahu alaihi wasallam), acquiring knowledge and studying fiqh with humility and a good attitude, doing favours, refraining from causing harm, refraining from backbiting, gossip and troublemaking, and checking on food and drink.

 
57– This is a summary of what they enjoin, do and believe. Everything that has been mentioned of their beliefs we believe and follow also, and we have no help but that of Allah; He is  sufficient for us and is the best disposer of affairs; His help we seek and in Him we put our trust and to Him is the final destiny.

 

[al-Khamees, Muhammad, I’tiqad Ahl as-Sunnah As-hab al-Hadeeth Sharh jumlah ma Hakahu ‘anhum Abul-Hasan aI-Ash ‘ari wa Qarraruhu fee Maqalatihi, p. 11-171. Dr. al-Khamees undertook a study of these basic principles.]

 

Everyone is Different! A great reminder in this conversation of Imam Malik [rahimahullah]


 

‘Abdullāh bin ‘Abdul-’Azīz al-‘Umarī رحمه الله once wrote a letter to al-Imām Mālik رحمه الله encouraging him to worship in solitude and to abandon the gatherings of people in knowledge. So al-Imām Mālik رحمه الله wrote to him in reply

, “Indeed Allāh سبحانه و تعالى has apportioned actions amongst His servants the same way He has distributed provisions.

 

So it may be that Ṣalāh (voluntary indulgence) has been made easy upon an individual whereas Ṣiyām is not.

 

And it is possible that Allāh سبحانه و تعالى has made it easy for someone else to wage in Jihād (voluntary indulgence) whilst indulgence in Ṣalāh is not made as easy.

 

And it is also possible that Ṣadaqah is made easy for someone else whereas Ṣiyām is not.

 

You are you well aware that spreading and teaching knowledge is from amongst the most virtues actions and I am pleased with what Allāh سبحانه و تعالى has made easy upon me and given me from it. I do not suspect that what I am indulged in and what you are indulged in is other than worship and both of us are upon goodness in shā Allāh.” [1]

 

This story is filled with some amazing lessons and in shā‘ Allāh I shall be sharing few of them in this post.

 

Lesson 1:

 The first thing we learn is the righteousness in the heart of ‘Abdullāh al-‘Umarī رحمه الله when he wrote a letter advising his Muslim brother. This is a practice many Muslims have forgotten. The Prophet صلى الله عليه و سلم said,

“Religion is naṣīḥah.” We said: “To whom?” The Prophet صلى الله عليه و سلم said: “To Allāh and His Book, and His messenger, and to the leaders of the Muslims and their common folk.” [2]

 

Many a times we find people wanting to give advice to their brothers but they end up using incorrect means to do so such as:

1.   They do not maintain the correct mannerism when giving advice

2.   They backbite and ‘share’ the mistake of the brother by telling it to someone else and not telling to the actual brother.

 

Lesson 2: 

I used to think that any Muslim who is not actively involved in seeking knowledge or not intending to do so is not a ‘good’ Muslim. But the reality couldn’t be any different. This incident of al-Imām Mālik رحمه الله, firstly, shows his in depth knowledge of this Dīn. Secondly; it also shows on how the deeds differ from people to people. Not everyone is same. Some people might be good at one type of good deeds and others are good something else. Some people have a strong passion for charitable works and they are not good at memorizing Qur’ān. This should not be a reason to discriminate between Muslims. However, one should keep in mind that we are referring to Sunan and Nawāfil actions and not the Fard ones. We, as Muslims, are in such a situation in our lifetime (as an Ummah) that there is a huge demand of good Muslims in every field of life from worship in solitude to being a good politician.

It is narrated that

‘Ali رضي الله عنه said, “We were accompanying a funeral procession in Baqī` Al-Gharqad when the Messenger of Allāh صلى الله عليه و سلم proceeded towards us and sat down. We sat around him. He had a small stick in his hand. He was bending down his head and scraping the ground with the stick. He said, “There is none among you but has a place assigned for him either in the Jannah or in the Hell.” The Companions said: “O Messenger of Allāh, should we not depend upon what has been written for us (and give up doing good deeds)?’” The Messenger of Allāh صلى الله عليه و سلم said, “Carry on doing good deeds. Every one will find it easy to do such deeds (as will lead him to his destined place) for which he has been created.” [3]

 

This ḥadīth tells us that we should continue performing any good deeds we are currently performing. Whatever they maybe, they could the means towards our end to Jannah. One should also not feel bitter by seeing someone engaged in, for instance, Islamic activism whilst he is busy in charity work degrading his own actions. Maybe Allāh سبحانه و تعالى has made it easy for this person charity and that will lead him to Jannah. Each one of us should sit down with themselves and contemplate. Which voluntary deed do I enjoy doing? Which voluntary deed I often find myself engaging in? Is it dhikr? Is it recitation of Qur’ān? Is it spending money in charity? This way we can build upon our already obligatory deeds (which we should be fulfilling anyway!)

 

 

Lesson 3:

Finally, we also see al-Imām Mālik رحمه الله’s good akhlāq when he responds to the letter. He does not have bad suspicion about his brother rather he accepts his advice with patience. He does not blast at him. He does not insult him. He does not tell him, “Who are you to tell me when I am Imām Mālik?!” We have probably never heard of ‘Abdullāh al-‘Umarīرحمه الله but he advised al-Imām Mālik رحمه الله who, being the giant he was, politely accepts his advice unlike many of us who are maybe more learned religiously or even in worldly issues. He was not like those whom Allāh سبحانه و تعالى has mentioned in the āyah,

“And when it is said to him, ‘Fear Allah’, he is led by arrogance to (more) crime. So enough for him is Hell, and worst indeed is that place to rest!” [4]

 

On top of that, he also concludes his letter by saying that both of them were involved in worship. This shows that he did not put down anyone’s effort in Dīn whatever it may be and how little it may be.

And Allāh سبحانه و تعالى knows best

 

Footnotes:

[1] Tanwīr ul-Ḥawālik

[2] Ṣaḥīḥ Muslim

[3] Ṣaḥīḥ ul-Bukhārī and Ṣaḥīḥ Muslim

[4] Sūrat ul-Baqarah,2:206

 

Taken from alMufakkir blog.

 

8 Advises from 4 Khulafa-e-Rashideen [Abu Bakr, Umar, Uthman and Ali]

September 23, 2013 1 comment

 

Abu Bakr al-Siddiq (radyAllahu`anhu) said,

“There are eight things which are adornments for eight others – [1] chastity is the adornment for poverty; [2] gratitude is the adornment for blessings; [3] patience is the adornment for calamity; [4] gentleness is the adornment for knowledge; [5] humility is the adornment for the student; [6] much crying is the adornment for fear [of Allah]; [7] not boasting of one’s generosity to its recipient is the adornment for charity; and [8] complete calmness and inner concentration is the adornment for prayer.”

 

 

`Umar (radyAllahu`anhu) said,

[1] The one who abandons superfluous speech will be given wisdom, [2] the one who abandons superfluous looking will be given the tranquillity of the heart; [3] the one who abandons superfluous food will be given delight in worship; [4] the one who abandons superfluous laughter will be given veneration; [5] the one who abandons superfluous joking will be given a beautiful appearance; [6] the one who abandons the love of the dunya will be granted the love of the Hereafter; [7] the one who abandons busying himself with the faults of others will be given the ability to rectify his own faults; and [8] the one who abandons questioning the Essence of Allah the Exalted will given security from hypocrisy.”

 

 

`Uthman (radyAllahu`anhu) said,

“Signs of a person who really know Allah are eight  [1] his heart is in a state of fear and [2] hope, [3] his tongue is in a state of praise and [4] gratitude, [5] his eyes are in a state of shame and [6] tears, and [7] his will is in leaving the dunya and [8] seeking the pleasure of his Lord.

 

 

`Ali (radyAllahu`anhu) said,

[1] There is no good in prayer without concentration and calmness; [2] there is no good in fasting without refraining from idle talk; [3] there is no good in reading without any contemplation; [4] there is no good in knowledge without piety; [5] there is no good in wealth without generosity; [6] there is no good in brotherhood without caring for another; [7] there is no good in a blessing that is short-lived; and [8] there is no good in supplication without sincerity.”

 

[Preparing For The Day Of Judgement By: Imaam Ibn Hajar Al‘ Asqalani, page 36]

10 Advises from 4 Khulafa-e-Rashideen [Abu Bakr, Umar, Uthman and Ali]

September 16, 2013 4 comments

 

Abu Bakr al-Siddiq (radyAllahu`anhu) said,

“There is not a servant whom Allah has given the following ten traits except that he will be saved from all pitfalls and afflictions, reach the rank of those who are close to Allah, and attain the position of the pious ones – the first is perpetual truthfulness together with a content heart; the second, complete patience together with permanent gratitude; the third, perpetual poverty together with ever-present asceticism (zuhd); the fourth, uninterrupted contemplation together with an empty stomach; the fifth, lasting sadness together with continuous fear; the sixth, perpetual struggle together with a humble body; the seventh, perpetual gentleness together with ever-present mercy; the eighth, perpetual love [of Allah] together with shame; the ninth, beneficial knowledge together with perpetual patience; and the tenth, perpetual faith (iman) with an unflappable intellect.”

 

 

`Umar (radyAllahu`anhu) said,

“Ten things are not right without ten others –[1] intelligence without God-consciousness, [2] superiority without knowledge, [3] success without fear, [4] power without justice, [5] noble lineage without manners, [6] happiness without security, [7] wealth without generosity, [8] poverty without contentment, [9] [having] a high and exalted position without humility, and [10] jihad without the guidance and support of Allah.”

 

 

`Uthman (radyAllahu`anhu) said,

“The most futile of all things are ten – [1] a scholar who is not asked, [2] knowledge which is not acted upon, [3] a correct opinion which is not accepted, [4] a weapon which is not used, [5] a mosque wherein none pray, [6]a copy of the Qur’an which is not read, [7] wealth which is not spent, [8] a horse which is not mounted, [9] knowledge of asceticism by one who pursues the dunya, and [10] a long life in which no provisions have been prepared for the departure,”

 

 

`Ali (radyAllahu`anhu) said,

[1] Knowledge is the best inheritance, [2] good manners are the best craft, [3] piety is the best provision, [4] worship is the best baggage, [5] righteous action is the best guide, [6] good character is the best companion, [7]gentleness is the best advisor, [8] contentment is the best wealth, [9] [divine] assistance is the best ally, and [10] death is the best teacher.”

 

[Preparing For The Day Of Judgement By: Imaam Ibn Hajar Al‘ Asqalani, page 39-40]

 

From the chapter on ‘The Day of Judgement’: Tanbih Al-Ghafileen


 

It was said:

“Verily, a father will cling to his son on the Day of Resurrection and say to him: “O son! What kind of a father was I to you during your life?” The son will then speak verily highly andgreatly of his father. The man will then say to his son: “My son! Verily, I am in need of just an atom’sweight of your good deeds. It might be that I am saved from what you are witnessing!” His son willthen say to him: “I fear for myself the same thing that you fear for yourself! I do not have the luxuryof giving you anything!”

 

The man will then go and cling to his wife and say to her: “O such-and such,what kind of a husband was I to you during your life?” The wife will then speak very highly andgreatly of her husband. The man will then say to her: “I am asking you for just one good deed(hasanah) to donate to me. It might be that I am saved from what you are witnessing!” So, she willsay: “I cannot do this! I fear for myself the same thing that you fear for yourself!”

 

It was said further:

Brothers and sisters! Prepare for a day like this with righteous and good actions! Prepare by abandoning sins and acts of disobedience, for you will very soon witness the Day of Ressurection first-hand and you will regret every second that passed of your life!

 

And know that as soon as youdie, then your judgement day begins! So, it is upon you – O possessor of intelligence – to have patience upon the hardships of a life of obedience to Allah – the Exalted – in order that you maylighten the hardships of the Day of Resurrection, and Allah is the One who Guides.

 

Read more from Tanbih al-Ghafileen:

• From the chapter on ‘Death’: Tanbih Al-Ghafileen

• From the chapter of ‘Sincerity’: Tanbih Al-Ghafileen

 

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