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Considering the World to be Worthless and Insignificant and Renouncing it- Sh. Husayn al-Awaayishah


 

Indeed the love of this world is a reason behind the hardening of the heart and it diverts one away from the way of Allâh. Verily abstention and renunciation of this world causes the heart to soften, increases its khushû’ and causes the eyes to weep tearfully.

 

So beware of becoming too much at ease with the world. You must renounce this world and consider it insignificant as much as you can in this way, and read books which urge to you do this (with regards to this subject refer to chapters 54, 55 of Riyâd us Salihîn)

Contemplate the guidance of the Prophet (sallallahu alaihi wasallam) when renouncing the world, ponder over his difficult and tough lifestyle with regards to his food, drink, clothing and furniture, etc.

It is reported by ‘Aisha (radiAllahu anha) that

“The family of Muhammad (sallallahu alaihi wasallam) since their arrival in Madînah had not eaten wheat bread to their satisfaction for three consecutive nights until the Prophet saw passed away”

(Bukhârî, Muslim)

 

On the authority of Abû Hurayrah (radiAllahu anhu) who said

“The Prophet (sallallahu alaihi wasallam) left the world and he had not eaten barley bread to his fill.”

(Bukhârî)

 

On the authority of ‘Aisha (radiAllahu anha) who said that

“The family of Muhammad (sallallahu alaihi wasallam) had not eaten barely bread to their fill for two consecutive days until, the Prophet (sallallahu alaihi wasallam) passed away”.

[Muslim]

 

On the authority of ‘Urwah that ‘Aisha (radiAllahu anha) said to him:

“O my nephew. We used to see three moons in the space of two months and fire was not kindled in the house of Allâh’s Messenger (sallallahu alaihi wasallam).”

 

So I (‘Urwah) asked, “What was your means of sustenance?” 

She replied “The two black things: dates and water. However Allâh’s Messenger (sallallahu alaihi wasallam) had some Ansar as neighbors who had animal, which gave milk, and they used to send some of the milk to Allâh’s Messenger (sallallahu alaihi wasallam) which he served us with”.

(Muslim, Bukhârî)

 

On the authority of Anas (radiAllahu anhu) who said

“I never knew the Prophet (sallallahu alaihi wasallam) to have eaten ragheef (a flat loaf of bread) until he passed away”

(Bukhârî and Muslim)

 

On the authority of Samâk who aid that I heard al-Nu’man ibn Bashir say

“Do you not eat and drink as much as you wish? Whereas I have seen that your Prophet (sallallahu alaihi wasallam) could not even find a sufficient amount of an inferior quality of date to fill his stomach”

(Muslim)

 

On the authority of ‘Aisha (radiAllahu anha) who said

“The bed of the Messenger of Allâh (sallallahu alaihi wasallam) was made of animal skin filled with fibres”

(Muslim, Bukhârî)

 

Life of this world-islam

 

On the authority of Abû Burdah who said

“Aisha (radiAllahu anha) brought out to us a coarse upper garments and lower garment (izar), and she said that the Messenger of Allâh (Sallallahu alaihi wasallam) had passed away in these two”.

(Muslim, Bukhârî)

 

Abdullah ibn ‘Umar (radiAllahu anhu) reported that:

“The Messenger of Allâh (sallallahu alaihi wasallam) took hold of my shoulder and said

“Be in this world as if you were a strange or a passer by”.

 

And Ibn ‘Umar used to say

“If you live until the evening then do not expect to live until the following morning. And if you live until the morning, then do not expect to see the evening. Take from your health for your sickness and from your life for your death”.

(Bukhârî)

 

So hasten, O brother and sister, towards living like the stranger or the wayfarer in your conduct, manners, behaviour, food, drink , housing and in anything else you are able to do so. We should observe and await the arrival of our original abode (paradise). Therefore we should not expect to live until morning if we are alive in the evening and likewise we should not expect to live until the evening if we are alive in the morning. Thus we should not put off repentance, returning back to Allâh and carrying out the rights which are upon us, or even performing a good deed.

 

We should be conducting ourselves (in our daily lives) as if we can see the scenes of the Day of Resurrection with our own eyes. We should take from our health for our illness and assign our health towards accomplishing acts of obedience as well as to make the most of our lives so that we can be saved from the terrors that follow death. Does the stranger who is away from his country, family, children, kinsfolk and relatives strive in order to build a castle in a foreign land?! Or does the wayfarer live in an isolated cul-de-sac?!

 

And you – May Allâh have mercy upon you – are a stranger in this world, far away from the home of Paradise, far away from your spouse and children there. And this is only if you are from the People of Paradise. Then how is it if you have no home in Paradise, nor a family nor children, but you have the punishment; an unseen evil waiting for you?!

 

So beware of leading a life of ease and comfort as Allâh’s Messenger (sallallahu alaihi wasallam) said

“Beware of leading a life of ease and comfort for verily the real slaves of Allâh are not those who live in ease and comfort”

(Ahmad, Abû Nu’aym in al-Hilyah. Sh. Albani said its chain of narration is good in al-Mishkat)

 

So necessary for you is al-Badhâdhah, as the Prophet (sallallahu alaihi wasallam) has said

” Al-Badhâdhah is from iman”.

(Ibn Mâjah, sahîh)

And al Badhâdhah means leading a simple life.

 

[Book: Weeping from the fear of Allah, page 30-31 by Sh. Husayn al-Awaayishah ]

 

Making Yourself Weep- Sh. Husayn al-Awaayishah


 

So know, may Allah have mercy on you, that making yourself weep earns less of a reward than actually weeping. However it is the way towards weeping, that is because the one who makes himself weep, is among those who strive hard and fight their souls, and take account of themselves, and endeavor to attain the pleasure of Allah, the Most High. Allah says:

“And those who strive hard in Us (our cause), We will surely guide them to our paths ” (29:69)

 

 

So whoever strives to make his soul weep, then Allah will guide this person to sincere weeping and give him success in achieving it.

 

 

On the authority of Anas (radiAllahu anhu) who related that he heard the Messenger of Allah (sallallahu alaihi wasallam) say

“O people weep, for you cannot weep then make yourself weep. Indeed the inhabitants of the hellfire will weep until their tears pour down their cheeks as if they were streams until the tears are used up and then blood will pour down, and the eyes will be covered with ulcers”

[Declared hasan by Sh. al-Albani in Saheeh at-Targheeb wat-Tarheeb]

 

 

So reflect over the way the Messenger of Allah order us to weep or make ourselves weep. He (sallallahu alaihi wasallam) also explained the weeping of the inhabitants of hellfire, i.e., the tears will pour down their cheeks and faces as if streams until they tears are used up after which blood will pour forth and cause the eyes to be wounded with ulcers.

 

 

What else can you want after this, O slave of Allah, in order for you to weep! For I swear by Allah that it is a deep and serious admonition, this admonition is enough to cause you to make tawbah return to Allah and weep. For are you really safe from the scene (described above)?!

weeping out of fear of Allah

 

Are you guaranteed salvation and Paradise? So weep and shed tears now for which you will be rewarded in your (life of this) world before you weep blood for which you will not be rewarded in the Hereafter.

 

 

If you do not weep or even try to weep, then know that your iman is weak and the world has overtaken you, and you are in great danger. So flee to Allah, grab hold of life before death, rush to sincere repentance, true inaabah  (returning to Allah) and righteous actions.

 

 

On the authority of Ibn Abi Mulaykah who said “We were sitting with ‘Abdullah ibn ‘Amr (radiAllahu anhu) on a rock. He said

Weep if you cannot weep then make yourself weep. If only you knew, you would pray until your back broke and weep until you lost your voice”.

(at-Targheeb wa at-Tarheeb: “al Haakim reported it in marfoo form and said “it is sahih upon their conditions”. Adh Dhahabee agress upon its authenticity and it is as he has said. It is reported by ibn al Mubarak in mawquf form in az-Zuhd)

 

 

In the story of the prisoners of Badr, Ibn Abbas (radiAllahu anhu) said “When the prisoners of Badr were chained, the Messenger of Allah (sallallahu alaihi wasallam) asked Abu Bakr and Umar (radiAllahu anhum) “What should be done with the prisoners?” Abu Bakr said “O Prophet of Allah! they are our relatives, I think that you should take ransom from them and it will be a power for us against the disbelievers. Maybe Allah will guide them to Islam.” The Messenger of Allah then asked, “What do you think O Ibn al Khattab?”. I (‘Umar) said “No I swear by Allah I do not agree with Abu Bakr’s view. I think that you should let us strike their necks. So let ‘Ali kill ‘Aqeel and let me kill such and sucha person (a relative of Umar). Verily they are the leaders and notables of disbelief”. The Messenger of Allah (sallallahu alaihi wasallam) approved of what Abu Bakr had said as opposed to what I had said. So the following day, when I came, I found the Messenger of Allah (sallallahu alaihi wasallam) and Abu Bakr (radiAllahu anhu) sitting together and weeping. I said: “O Messenger of Allah (sallallahu alaihi wasallam)! Inform me of the thing which is making you and your companion weep? If I find that it is something that makes me weep then I will weep, and if it does not make me weep then I will make myself weep, due to the weeping of both of you.” So the Prophet (sallallahu alaihi wasallam) said “I weep over what your companions suggested with regard to taking the ransom for their punishment has been shown to me, from closer than this tree!”

 

 

Allah has revealed in the Qur’an:

“It is not for the Prophet that he should have prisoners of war (and free them with ransom) until he had made a great slaughter (among his enemies) in the land [a].

 

You desire the goods of this world (i.e., the money of ransom for freeing the captives but Allah desires for you the Hereafter. And Allah is All Mighty, All Wise. Were is not for a previous ordainment from Allah, a severe torment would have touched you for what you took. So enjoy the booty you have got from war, lawful and good, and be afraid of Allah. Certainly Allah is Oft Forgiving, Most Merciful” (8:67)

So Allah made the booty lawful for them” (Muslim)

 

 

Footnote:

[a] until he had made a great slaughter (among his enemies) in the land means, to increase in killing and destruction of enemy.  He said in an-Nihaayah “to massacre is to do this excessively and what is meant here is to be excessive in killing the disbelievers).

 

[Book: Weeping from the fear of Allah, page 26-28 by Sh. Husayn al-Awaayishah ]

 

The Weeping of the Companions of Prophet Muhammed [sallallahu alaihi wasallam]


 

On the authority of al-‘Irbâd ibn Sâriyah (radiAllahu anhu) who said:

“The Messenger of Allâh (sallallahu alaihi wasallam) gave us a profound admonition which caused our hearts to tremble and our eyes to shed tears.”

(Abû Dawûd, at-Tirmidhî, Ibn Mâjah)

 

On the authority of Anas (radiAllahu anhu) who said:

“The Messenger of Allâh (sallallahu alaihi wasallam) gave us a sermon, the like of which we had never heard before. He (sallallahu alaihi wasallam) said “If you knew what I know you would laugh little and weep much!”. Thereupon the Companions of the Prophet (sallallahu alaihi wasallam) covered their faces, weeping and sniffing. [1]

 

(Bukhârî and Muslim)

 

The Weeping of Abû Bakr (radiAllahu anhu)

 

Abû Bakr’s recitation in prayer could not be heard due to his excessive weeping, as we have been informed by ‘Aisha (radiAllahu anhu) who said:

“During his illness the Messenger of Allâh (sallallahu alaihi wasallam) said: “Order Abû Bakr to lead the prayer”. ‘Aisha said, “I told the Messenger of Allâh (sallallahu alaihi wasallam) that indeed, if Abû Bakr stands in your place (to lead the people in prayer) the people will not be able to hear him due to his (excessive) weeping. So order ‘Umar to lead the prayer.” The Prophet (sallallahu alaihi wasallam) said again: “Order Abû Bakr to lead the prayer”. Then ‘Aisha told Hafsah: “Tell the Messenger of Allâh (sallallahu alaihi wasallam) that if Abû Bakr stands in your place, the people will not be able to hear him due to his weeping, so order ‘Umar to lead the people in prayer”. So Hafsah did this and the Prophet (sallallahu alaihi wasallam) replied: “Desist! Verily you are like the companions of Yûsuf[2]. Order Abû Bakr to lead the prayer.””

(al Bukhârî)

 

“Indeed Abû Bakr is a man of tender feelings, if he takes your place he will not be able to lead the people in prayer”. (al Bukhârî)

 

The Weeping of Umar (radiAllahu anhu)

 

The weeping of ‘Umar (radiAllahu anhu) could be heard from the last rows, as it has been reported to us by ‘Abdullah ibn Shaddâd, who said,

“I heard the sobbing of ‘Umar from the last rows while he was reciting the verse from the Qur’ân:

“I only complain of my grief and sorrow to Allâh”. (12:86)

(al Bukhârî, al Bayhaqi (2/251), Sahîh)

 

 

The Weeping of ‘Uthmân ibn ‘Affan (radiAllahu anhu)

 

On the authority of Hâni, the freed slave of ‘Uthman, who said

“When ‘Uthmân ibn ‘Affan stood at a grave he wouls weep until his beard was wet. So it was said to him: “Indeed you make mention of Paradise and Hellfire and you do not weep, and you are weeping at this?”. He replied, “Indeed the Messenger of Allâh (sallallahu alaihi wasallam) said, “Verily the grave is the first abode of the Hereafter, if one is saved from it then what follows is made easier for him. And if one is not saved from it, then what follows is more severe”. He also (sallallahu alaihi wasallam) said, “I have never seen a sight more horrid than the grave””

(at-Tirmidhî -ghareeb, Ibn Mâjah)

 

 

The Weeping of ‘Aisha (radiAllahu anha)

 

Ibn al-Hârith the nephew of ‘Aisha (radiAllahu anha) the wife of the Prophet (sallallahu alaihi wasallam) narrated that she was told that ‘Abdullah ibn az-Zubayr (on hearing that she was selling of giving a gift) said:

“By Allâh, if ‘Aisha does not give this up, I will make hijrah (ie boycott) from her.” She asked, “Did he say this?”. They replied, “Yes”. Then ‘Aisha said, “I vow to Allâh that I will never speak to Ibn az-Zubayr.” When this desertion was prolonged, ‘Abdullah ibn az-Zubayr sought intercession with the people converning her but she said, “By Allâh I will not accept the intercesson of anyone on his behalf and will not commit a sin by breaking my vow”. When this state of affairs was prolonged on Ibn az-Zubayr (ie he felt it hard on himself), he spoke to al-Miswar bin Makhramah and ‘Abdur Rahmân bin al-Aswad bin ‘Abd Yaghûth, who were from the tribe of Bani Zuhrah, saying “I beseech you by Allâh to (help) me to enter upon ‘Aisha, for it is unlawful for her to vow to cut off relations with me [3] “. So al-Miswar and ‘Abdur Rahmân went with him wrapping their cloaks around themselves, they went to ‘Aisha and asked her permission (to enter) saying “Assalâmu alayki wa rahmatullahi wa barakatuhu! May we come in?” ‘ ‘Aisha responded “Come in”. They asked, “All of us?”. She replied “Yes, come in, all of you” unaware that Ibn az-Zubayr was also with them. So when they entered, Ibn az-Zubayr entered the place which screened (‘Aisha from the other men and embraced ‘Aisha and started requesting her to excuse him and wept. al-Miswar and ‘Abdur Rahmân also started urging her to speak to him and to accept his apology. They said to her: “You know what the Prophet (sallallahu alaihi wasallam) forbade regarding deserting (not speaking to your Muslim brethren), for it is unlawful for any Muslim not to talk to his brother for more than three nights”. So when they increased in reminding her (of the superiority of having good relations with kith and kin, and of excusing others sins) and of the unhappy and unpleasant constrictions that are a consequence of breaking the ties of relationship, she started reminding them while she wept saying, “I have made a vow, and (the issue of a) vow is a different one”. They persisted in their appeal until she spoke to ‘Abdullah ibn az-Zubayr and she freed forty slaves as an expiation for her vow. Later on whenever she remembered her vow, she would weep so profusely that her veil would become wet with her tears”.

(al Bukhârî)

weeping out of fear of Allah

 

The Weeping of Umm Ayman (radiAllahu anha) and Her Stirring of Abû Bakr and ‘Umar to Weep

 

On the authority of Anas who said: “Abû Bakr said to ‘Umar, after the death of the Messenger of Allâh (sallallahu alaihi wasallam),

“Let us go and visit Umm Ayman (the nursemaid/servant of the Prophet saw during his childhood), as the Messenger of Allâh (sallallahu alaihi wasallam) used to visit her.” When they finished visiting her (and were about to leave) she began to cry. So they asked her: “What is it that makes you cry? Is not that which is with Allâh better for the Messenger of Allâh (sallallahu alaihi wasallam)?” So she replied, “I am not crying because I am unaware that that which is with Allâh is better for the Messenger of Allâh (sallallahu alaihi wasallam) but I am crying because the revelation from the heavens has stopped.” This moved them to tears, so they both began to weep with her.”

(Muslim)

 

 

The Weeping of ‘Abdur Rahmân ibn ‘Auf (radiAllahu anhu)

 

On the authority on Sa’d ibn Ibrahîm, that his father said,

“‘Abdur Rahmân ibn ‘Aud was brought some food when he had been fasting, and he remarked: “Mus’ab ibn ‘Umayr has been martyred, and he was better than me. His shroud was so short, that if his head was covered (with it) then his legs showed, and if his legs were covered, then his head showed, and I witnessed this.” He also said, “Hamzah was martyred and he was better than me. And now the world has been spread out for us.” Or he said: “We have been given the Abû ndance of the world, and we fear that we have been rewarded for our good deeds here (quickly in this world only)”. Then he began to cry, such that he left his food”

(al Bukhârî)

 

 

The Weeping of Salman al-Farsi (radiAllahu anhu)

 

On the authority of Anas (radiAllahu anhu) who said,

“Salman was suffering from illness, so Sa’d visited him and saw him crying, so he said to him, “What is it that makes you weep, O my brother? Did you not accompany the Messenger of Allâh (sallallahu alaihi wasallam)? Is that not so, is that not so?!” Salman replied, “I am not weeping for either of the following reasons: I am not weeping for the sake of the world nor out of hate of the Hereafter. Rather the Messenger of Allâh (sallallahu alaihi wasallam) entrusted me with a pledge, and I can only see myself as having transgressed.” So he asked, “What were you entrusted with?” He replied, “He entrusted me with a pledge that the provision of a traveller should suffice anyone of us, and I see myself as only having transgressed. And as for you, O Sa’d! Fear Allâh with your ruling when you make a judgement, and fear Him with your distribution when you distribute, and fear Him with your intention when you intend to do something.””

(Ibn Mâjah and others)

 

Thâbit said:

“I heard that he only left twenty dirhams from the money that he had (after his death)”

(Sahîh Sunan Ibn Mâjah)

 

 

The Weeping of Abû Hashim ibn ‘Utbah (radiAllahu anhu)

 

On the authority of Samurah bin Sahm, who said:

“I went to Abû Hashim ibn ‘Utbah and he had a knife wound. So Mua’wiyah came to visit him, and Abû Hashim was crying. So Mua’wiyah asked: “What is it that makes you cry, O Uncle?! Is it the pain or is it for the world (that you are crying)?” He replied, “Neither, but the Messenger of Allâh entrusted me with a trust and I wish that I had carried it out.” He said, “Verily you may attain some of the wealth which will be divided between the people. Indeed, sufficient for you is: a servant and a riding animal for the sake of Allâh.” So I did attain this wealth and accumulated it (ie he acquired more than what the Prophet (sallallahu alaihi wasallam) advised him to suffice himself with).”

(Ahmad, at-Tirmidhî, an-Nasâ’î, Ibn Mâjah)

 

Footnotes:

(1) The sound of weeping without sobbing. The Arabic word used is khaneen, meaning a sound which issues from the nose (an Nihayah). Al Hâfidh says in al-Fath, It is reported as Haneen with a “h” by msot of those who related Sahîh al Bukhârî and al-Kashmihani related it as khaneen; the first refers to the sound that emanates from weeping of the chest and the second, from the nose.

(2) al Hâfidh said in al-Fath: “The similarity between ‘Aisha and the people of yusuf was that the wife of the ‘Aziz had invited some of the women (of her town) to honour them with a royal feast but her real motive was that she wanted to exhibit the beauty of Yusuf (alaiahissalam) to them. And ‘Aisha’s apparent motive for requesting the Prophet (sallallahu alaihi wasallam) to spare her father from the responsibility of leading the people in prayer was that (due to his being a very sensitive man) the faithful would not be able to hear his recitation due to his weeping (whilst reciting). However the more complete meaning here is (her real motive is that she feared) that other people might see a bad omen in him (in case of the death of the Prophet saw). It is reported by al-Bukhârî, on the authority of ‘Aisha who said, “I persisted in my request to the Messenger of Allâh (sallallahu alaihi wasallam) with regards to this as much as I could. Because it never entered my heart that the people could ever love a man who took the Messenger of Alllah’s place, so I wanted the Messenger of Allâh to change his mind about Abû Bakr” (also in Muslim).

(3) al-Hâfidh said “Because he was her nephew and she was mainly responsible for his upbringing”.

[Book: Weeping from the fear of Allah, page:13-18]

Weeping is a Mercy which Allâh puts in the Hearts of His Servants


 Weeping [1]

 

On the authority of Usâmah ibn Zayd (radiAllahu anhu) who said:

  “We were with the Prophet (sallallahu alaihi wasallam) when one of his daughters send a messenger calling for him, informing him that her small child or her son was dying. So the Prophet (sallallahu alaihi wasallam) told the messenger: “Return to her and inform her that whatever Allâh takes and gives belongs to Him and that everything has an appointed term, so let her be patient and anticipate Allâh’s reward in the hereafter”. Later the messenger returned to the Prophet (sallallahu alaihi wasallam) and said, “Verily she has sworn by Allâh that you come to her”. So the Prophet (sallallahu alaihi wasallam) got up and so too did Sa’ad ibn ‘Ubâdah and Mu’âdh ibn Jabal, and I too went with them. The small boy was lifted up to the Prophet (sallallahu alaihi wasallam) and let out a groaning noise[2], as if he was breathing his last breath [3]. Thereby the Prophet’s eyes (sallallahu alaihi wasallam) overflowed with tears. Upon this Sa’d asked: “What is this, O Messenger of Allâh?” He (sallallahu alaihi wasallam) replied: “This is a mercy which Allâh puts in the hearts of His servants. And verily Allâh shows mercy to those of His servants who are merciful”

(al Bukhârî, Muslim)

 

 

 

Footnote:

[1] Ibn al-Qayyim said: “The types of weeping are: 1. the weeping of mercy and compassion. 2. the weeping of fear and reverence. 3. the weeping of love and longing. 4. the weeping of joy and happiness. 5. the weeping of worry and anguish brought about by pain, and the inability to bear it. 6. the weeping of sadness. 7. the weeping of fatigue and weakness. 8. the weeping of hypocrisy, that is when the eyes fill up with tears, while the heart is hard. 9. the weeping of the false and hired, such as the woman who is paid to wail (tr note: it was an old arab custom in pre-Islamic Arabia, to hire people to attend someone’s funeral, in order to cry and wail, and cause much commotion and noise, to make it appear to other people that the deceased was very much liked and missed. The Prophet (sallallahu alaihi wasallam) later condemned this). 10.the weeping of agreement, that is when a person sees other people crying over something that has happened to them, so he too starts to cry, not knowing why they are crying” (Zaad al Ma’aad) 

 


[2] al qa’qa’: the movement of something, from which a noise is heard. The meaning intended here is agitation and movement. He (ie the narrator) meant each time the child entered upon a particular state it did not take long before he entered upon another which brings him closer to death. [Refer to an-Nihaayah.]

 

[3] The noise of breathing when one breathes into a very old vessel

[Book: Weeping from the fear of Allah, page-10]

From A Man’s Perfecting his Religion is Leaving Alone That Which Does Not Concern him


 

It is imperative for us to build the levels of knowledge and action upon a firm, strong foundation, and that is the saying of the Messenger of Allah [sallallaahu ‘alayhi wa sallam],

“From a man’s perfecting his religion is his leaving alone that which does not concern him”. 

(Ahmad in his Musnad, at-Tirmidhi, Ibn Majah and others, Sharh Aqeedah at-Tahawiyah, no.268)

 

 

In Fayd ul Qadeer, the author writes,

“It is understood from this that from a man’s deficiency in his religion is his indulging in that which does not concern him. This includes everything of secondary importance, whichever form it may take. What should concern him is all that relates to the essentials of his livelihood, that which fulfills his need for sustenance, clothing, keeping himself chaste thereby, and the like thereof from the necessities of life, excluding those things relating to his own personal pleasures. He should be concerned with all that relates to his salvation in the Hereafter, that being Islaam, imaan, and ihsaan.

 

In this way he stays safe from ruin, all forms of evil and from argumentation. This is part of perfecting his religion, firm establishment of his piety and keeping away from following his desires. Whereas striving to accomplish other than this is loss of irreplaceable valuable time, in doing what he was not created for. So whoever worships his Lord, with realization of his closeness to his Lord, and of his Lord’s closeness to him, has perfected his religion, as has proceeded”.

 

 

It is further stated in Fayd ul Qadeer,

“Part of that which does not concern the worshiper is his learning fields of knowledge of lesser importance whilst leaving knowledge of greater importance, like the person who abandons knowledge which causes benefit to himself and engages himself in learning that which he could correct others with, like, for example, the knowledge of how to debate, excusing himself for that saying, “My intention is to benefit the people.” Yet if he was truthful, he would have busied himself with correcting himself and his heart, by removing bad characteristics, like jealousy, showing off, pride, haughtiness towards others and other destructive attributes. They say, “debating is equivalent to a quarter of Islam and other say: half of it, and some say: all of it”.

 

Leave what does not concern you

Islam consists of acting as well as abstaining. By relinquishing all that does not concern him and leaving that which is of no importance to him and that which doesn’t benefit him, a person perfects his religion. The only way this abandonment is accomplished is by having a full realization that, “From a man’s perfecting his religion is his busying himself with that which concerns him”, and what is of concern and importance to him is based upon levels and grades of importance, in beliefs, faith in the unseen and in hurrying to do good deeds mentioned in the Qur’an and Sunnah. By that he would have striven to act upon everything that he has been ordered with and would have abandoned everything prohibited. This is Islam and depending on how well these things are accomplished, determines the position of the worshipper with Allah [subhanahu wa ta’ala] and Allah knows best.

 

 

If we understand these two important principles, we are able to derive many other principles from them, and we would come to know that there is no way of recognising what “concerns us and what doesn’t concern us”, except through knowledge, which necessitates properly understanding the principle: “The more important takes precedence over that which is less important”. From here we would move on to acting upon the principle of “determining the most important.” In this way knowledge, speech and studies are purified so that the unimportant, the prohibited and the corrupted are removed, so all that is left being the beneficial pure things like remembrance of Allah, sunnah, fiqh…

 

 

In the same way had actions, characteristics and mannerisms are sifted out so that every attribute denounced in the Book and the Sunnah is removed and what remain are the beneficial worthy actions like reciting the Book of Allah, studying together the Sunnah of the Prophet [sallallaahu ‘alayhi wa sallam] enjoining the good, forbidding the evil…

 

 

This is the way the Muslim arranges and plans his affairs, portraying them in the form of everything good and beneficial whether it be intention, speech or action, avoiding everything detestable, hating that for himself as mentioned in the hadith,

“Verily Allah the Mighty and Majestic, is Generous, He loves generosity and noble character and hates the despicable character”.

[From as-Silsilah as-Sahihah, no.1378.]

 

al Manawee says in Fayd al Qadeer:

“This noble character is the manners and attributes ordained in the Religion, not those deemed noble in wordly affairs, for the elevated in them are in actual fact despised.”

 

[Adorning knowledge with actions by Husayn al-Awaayishah, page-16,17]

 

 

Beware of the Hardness of the Heart!


 

Beware of the Hardness of the Heart, for it can lead you to the Fire. So protect your heart from becoming hard and all that which may case it to harden, and beware of turning away from the admonition of Allâh, the Most High.

 

 

“Has not the time come for the hearts of those who believe to be affected by Allâh’s Reminder (this Qur’ân) and that which has been revealed of the truth, lest they become as those who received the Scripture before, and the term was prolonged for them and so their hearts were hardened? And many of them were rebellious, disobedient (fâsiqoon)” (57:16)

 

 

It has been mentioned in explanation of this verse, which has been reported by Abû Hazim, that Amir ibn Abdullah ibn az-Zubayr related to him (i.e. Aboo Haazim)  that his father informed him that only four years had passed between the time of their acceptance of Islâm and the revelation of this verse, through which Allâh was reproaching them:

 

 “….lest they become as those who received the Scripture before, and the term was prolonged for them and so their hearts were hardened? And many of them were rebellious, disobedient (fâsiqoon)” (57:16)

(sahîh in Sunan Ibn Mâjah).

 

 

Ibn ‘Abbâs said in explanation of this verse,

 “They became inclined to this world and turned away from the admonition of Allâh”

 (al Baghawi mentions in his tafsîr)

 

[Book: Weeping from the fear of Allah, page-9]

 

Weeping out of fear of Allah- Shaykh Husayn al-Awaayishah


 

Allah, the Most High, says:

Allah has sent down the best statement, a Book (this Quran), its parts resembling each other in goodness and truth, oft-repeated. The skins of those who fear their Lord shiver from it (when they recite it or hear it). Then their skin and their heart soften to the remembrance of Allah.

[Qur’an 39:23]

 

Allah, the Most High, says:

Verily! Those who were given knowledge before it (the Jews and the Christians like ‘Abdullah bin Salam and Salman Al-Farisi), when it is recited to them, fall down on their faces in humble prostration. And they say: “Glory be to our Lord! Truly, the Promise of our Lord must be fulfilled. And they fall down on their faces weeping and it adds to their humility.

[Qur’an 17: 107-109]

 

Allah, the Most High, says:

Those were they unto whom Allah bestowed His Grace from among the Prophets, of the offspring of Adam, and of those whom We carried (in the ship) with Nuh (Noah), and of the offspring of Ibrahim (Abraham) and Israel and from among those whom We guided and chose. When the Verses of the Most Beneficent (Allah) were recited unto them, they fell down prostrating and weeping.

[Qur’an 19:58]

 

Abu Huraira  (رضياللهعنه) reported: The Prophet, (صلىاللهعليهوسلم), said,

“There are seven persons whom Allah will shade on a Day when there is no shade[1] but His. They are a just ruler [2], a young person who grew up in the worship of Allah, a person whose heart is attached to the mosques [3], two persons who love each other who meet and depart from each other for the sake of Allah [4], a man whom a beautiful woman of high status seduces but he rejects her by saying I fear Allah [5], a person who spends in charity and conceals it such that his right hand does not know what his left hand has given, and a person who remembered Allah in private and he wept .”

[ Sahih Bukhari 629, Sahih Muslim 1031]

Weeping out of fear of Allah

 

It was narrated that Abu Hurayrah (رضياللهعنه) said: The Messenger of Allah  (صلىاللهعليهوسلم) said:

“A man who weeps for fear of Allah will not enter Hell until the milk goes back into the udder, and dust produced (when fighting) for the sake of Allah and the smoke of Hell will never coexist.”

[Narrated by al-Tirmidhi and al-Nasaa’i, declared authentic by Shaykh al-Albani in al-Mishkaat(3828)]

 

 

Ibn ‘Abbas  (رضياللهعنه) said,

“I heard the Messenger of Allah (صلىاللهعليهوسلم), say,

‘There are two eyes which the Fire will not touch: an eye which weeps out of fear of Allah and an eye that keeps watch in the way of Allah.”

[at-Tirmidhi, declared Saheeh by al-Albani in al-Mishkat]

 

 

On the authority of Abu Hurairah (رضياللهعنه) that the Messenger of Allaah (صلىاللهعليهوسلم) said:

“Two eyes have been forbidden from being overcome by the Fire. An eye which has wept out of fear of Allaah and an eye which stays vigil throughout the night guarding Islam and one’s family from Kufr (disbelief)”

[Reported by al-Hakim in al-Mustadrak, Shaikh Al-Albani graded it Sahih in Sahih at-Targheeb wat-Tarheeb]

 

 

The Prophet (صلىاللهعليهوسلم) said:

“There is nothing more beloved to Allah than two drops and two marks: A tear shed due to fear of Allah, and a drop of blood spilled in the path of Allah. And as for the two marks, then a mark caused in the path of Allah (Jihad), and a mark caused by fulfilling one of the duties made obligatory by Allah.”

[at-Tirmidhi and al-Mishkat (3837), Hasan by shaykh al Albani]

 

 

The Prophet (صلىاللهعليهوسلم) said:

 “Toobah (a tree in Paradise whose course runs the distance of a 100yrs. The clothing of the people of Paradise is extracted from within it. Reported Ahmad and others) is for anyone who controls his tongue, whose house is sufficient for him (ie he is content with it) and who weeps over his errors”

(On the authority of Uthman (radiAllahu anhu), reported at-Tabrâni in al-Awsat as-Saghir, hasan)

 

 

On the authority of ‘Uqbah ibn ‘Amir  (رضياللهعنه) who asked

“I said, O Messenger of Allâh (صلىاللهعليهوسلم)! What is salvation?” He replied:

“To have control over your tongue, to be content with your house and to weep over your errors”.

(Reported by Ibn al Mubarâk in az-Zuhd, Ahmad, at-Tirmidhî, and others, sahîh]

 

Footnotes:

[1] Our Shaykh al-Albaanee says in at-Targheeb wat Tarheeb (1/1440): The attribution of shade to Allah is an attribution of ownership. Every shade is His shade, His property, His creation and authority [i.e., Allah owns this shade. The point being stressed here is that it is not an attribution of a characteristic to Allah. Rather this type of attribution is similar to “slave of Allah” or ‘house of Allah” etc. So the shade is not an attribute of Allah but it has been annexed to Him for purpose of distinction and nobility which therefore sets it apart from all other shades]. What is meant is the shade of the Throne as it has been clearly mentioned in another hadeeth. The day that is referred to is the day of Resurrection, when the people stand in the front of Lord of the Worlds, and the sun draws close to them, and they feel the intense heat and begin to perspire. There will not be any shade (on that day) except the shade of Throne.

 

[2]  Our Shaykh al-Albaanee says in at-Targheeb wat Tarheeb (1/1440): That is anyone from among the people in authority, who is concerned with the welfare and good of Muslims. Indeed, the hadeeth begins with mentioning the Just Ruler (before anybody else) because of his abundant benefit to more people (than any of the other people mentioned). It is necessary for the one who rules to adhere to the Qur’an and Sunnah because without that he cannot be Just, so be aware of this.

 

[3] Our Shaykh al-Albaanee says in at-Targheeb wat Tarheeb (1/1440): Meaning he has a strong love for the Mosques and he perseveres in attending the congregational prayers in them.

 

[4] Our Shaykh al-Albaanee says in at-Targheeb wat Tarheeb (1/1440): The meaning of “meeting for the sake of Allah and parting for the sake of Allah” is that the reason for their meeting is due to their love of Allah and they both remain upon that love until they part from their meeting, each of them believing that their love is for the sake of Allah. And this their condition upon meeting and parting.

 

[5] Our Shaykh al-Albaanee says in at-Targheeb wat Tarheeb (1/1440): This may be the saying of tongue or with the heart, in order to restrain his soul and hold back from this women of high status and beauty. The women of high status and beauty was mentioned  especially because she is more desired, and more difficult to get. It appears that he said it with his tongue and his heart.

 

 

 

 

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