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Reflections

   

An extremely inspiring account of the humility and constant remembrance of the Salaf.

bismallah

  

  And it is from the likes of such weeping souls that we have inherited the knowledge of our Religion!

 

THE BEST OF BOTH WORLDS

ʿAbdullāh Ibn Masʿūd (raḍī Allāhu ʿʿʿanhu) said that the Messenger of Allāh (ṣallallāhu ʿalayhi wa-sallam) would supplicate:

"O Allāh, I ask You for guidance, piety, safety and well-being and contentment and sufficiency." [Alāhumma innee as’alukal hudaa wat-tuqaa wal-’afaafa wal-ghinaa] [1]

Imām as-Sa‘dee (d.1376H) - raḥimahullāh - said:

"This du‘aa (supplication) is from the most comprehensive and beneficial duʿāʾʾʾʾs (supplications), since it involves asking Allāh for well-being in regards to both the Religion and the world. Thus, al-hudaa (guidance) is beneficial knowledge, and likewise at-tuqaa (i.e. taqwá) is righteous actions and leaving off what Allāh and His Messenger have forbidden; and this is (asking) for correctness and well-being of a persons Religion. For indeed the Religion comprises of beneficial knowledge and recognizing the truth - which is guidance - and standing firm upon obedience to Allāh and His Messenger (ṣallallāhu ʿalayhi wa-sallam) and this is piety.

And al-‘afaafa (well-being and safety) and al-ghinā (contentment and sufficiency) comprises being safe from (the harms of) the creation and that the heart is not attached to them. And it also comprises being content with Allāh and what He provides, and seeking whatever will cause the heart to be satisfied with Him. So with this, happiness in this worldly life is competed, and the heart tastes true sweetness and delight - and this is a goodly life. So whosoever is granted the provisions of guidance, piety and well-being has indeed achieved true happiness and has acquired all that could possibly be sought after, as well as being saved all that is dreadul and frightening." [2]

KNOWLEDGE AND HUMILITY

Imām al-Dhahabī (d.748H) - raḥimahullāh - said:

"Whosoever seeks knowledge for actions, then his knowledge makes him humble and fearful, and causes him to weep at (the deficiencies in) himself. But whosoever seeks knowledge for the sake of merely teaching, giving verdicts, in order to brag, or to show-off; becomes foolish and arrogant and looks down in contempt at the people, and is destroyed by pride, and the people hate him.

"Truly he succeeds who purifies his soul and he fails who corrupts it." [Sūrahh Shams 99:9-10]

Meaning that it is corrupted with sin and disobedience." [3]

REMEMBERING THE GUIDANCE

Al-Qāḍī ’Iyāḍh (d.595H) - raḥimahullāh - relates:

"Mus‘ab Ibn ʿAbdullāh said: When Imām Mālik (d.179H) would mention the Prophet (ṣallallāhu ʿalayhi wa-sallam), his colour would change and he would have to lean down, and those in his gathering would feel disturbed. So one day he was being asked about this and he said: If you had seen what I have seen, you would not have rejected what you had seen. I have seen Muḥammad Ibn al-Munkadir (d.130H) - and he was the leader of the reciters - that he would never be asked about a ḥadīth, except that he would weep, until we had mercy upon him. And I have seen Ja‘far Ibn Muḥammad (d.148H) who used to smile a lot. Yet whenever the Prophet (ṣallallāhu ʿalayhi wa-sallam) was mentioned to him, he would turn pale. I have never seen him relating the Ḥadīth of the Messenger of Allāh (ṣallallāhu ʿalayhi wa-sallam), except in a state of purification. And when times deteriorated, I never saw him except in one of three conditions: either praying, observing silence, or reciting the Qurʾān. He never uttered a word having no significance, and he was one of the scholars and worshippers who had great fear of Allāh. Whenever ʿAbd al-Raḥmān Ibn al-Qāsim (d.126H) mentioned the Prophet (ṣallallāhu ʿalayhi wa-sallam), he turned pale as if the blood had been drained from his face, and his tongue dried up due to reverence of the Messenger of Allāh (ṣallallāhu ʿalayhi wa-sallam). I went to ‘ʿĀmir Ibn ʿAbdullāh Ibn al-Zubayr (d.123H), and whenever the Prophet (ṣallallāhu ʿalayhi wa-sallam) was mentioned to him, he would weep so much, until he was unable to weep any longer. I saw az-Zuhree (d. 124H) - and he was from the kindest people, and closest to them - that when the Prophet (ṣallallāhu ʿalayhi wa-sallam) was mentioned to him, he would not be able to recognize you, nor would you be able to recognize him. I came to Ṣafwān Ibn Sulaym (d.132H) - and he was one of the Mujtahid scholars and worshippers - that whenever he mentioned the Prophet (ṣallallāhu ʿalayhi wa-sallam), he would weep and he would not stop weeping, to the extent that the people would have to get up and leave him." [4]

And it is from the likes of such weeping souls that we have inherited the knowledge of our Religion!

Endnotes:

[1] Related by Muslim (no. 2721).

[2] Bahjatul Quloobul Abraar (p. 198).

[3] Siyar A'ʿalámun Nubʿalá (18/192).

[4] Related by Ibn Taymīyyah in Kitābul-Waseelah (p. 92).

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