Balancing between Seeking Knowledge and Softening the Heart— Ibn al-Jawzi

Imam abu’l-Faraj ibn a-Jawzi, in his book Sayd al-Khaatir, wrote the following on the importance of softening the heart in the midst of talab al-’ilm (seeking knowledge):

رأيت الاشتغال بالفقه وسماع الحديث لا يكاد يكفي في صلاح القلب إلا أن يمزج بالرقائق والنظر في سير السلف الصالحين‏.‏ لأنهم تناولوا مقصود النقل وخرجوا عن صور الأفعال المأمور بها إلى ذوق معانيها والمراد بها‏.

I feel that occupying oneself with fiqh and acquiring narrations is hardly enough to rectify the heart, unless one mixes with that the study of al-raqaa’iq (heart-softening narrations) and examining the biographies of the salaf al-saaliheen, because they [i.e. the Salaf] realized the intended purpose of those narrations and extracted the commanded actions from them, perceiving their intended meanings and desired understandings thereby.

‏ وما أخبرتك بهذا إلا بعد معالجة وذوق لأني وجدت جمهور المحدثين وطلاب الحديث همة أحدهم في الحديث العالي وتكثير الأجزاء‏.‏ وجمهور الفقهاء في علوم الجدل وما يغالب به الخصم‏.‏ وكيف يرق القلب مع هذه الأشياء‏.‏

And I do not inform you of this except after personal trials and error, because I have found that the majority of the muhadditheen and students of hadeeth are primarily concerned with the shortest chain of narration and increasing the number of narrations. And that the majority of the fuqahaa’(jurists) are primarily concerned with knowledge of debate, argumentation and how to win an a dispute. And how can hearts by softened with these things?

وقد كان جماعة من السلف يقصدون البعد الصالح للنظر إلى سمته وهديه‏.‏ لا لاقتباس وذلك أن ثمرة علمه هديه وسمته فافهم هذا وامزج طلب الفقه والحديث بمطالعة سير السلف والزهاد في الدنيا ليكون سبباً لرقة قلبك‏.‏

And there used to be a group of the salaf who would visit a righteous servant in order to observe his characteristics and manners, and not to take knowledge from him. And that is because the fruits of his knowledge were his manners and conduct, so understand this! So combine the study of fiqh and hadeeth with studying the lives of the salaf and those who exercises zuhd in this dunya in order that this might be a cause of softening for your heart.

وقد جمعت لكل واحد من مشاهير الأخيار كتاباً فيه أخباره وآدابه‏.‏ فجمعت كتاباً في أخبار الحسن وكتاباً في أخبار سفيان الثوري وإبراهيم بن أدهم وبشر الحافي وأحمد بن حنبل ومعروف وغيرهم من العلماء والزهاد والله الموفق للمقصود‏.‏ ولا يصلح العمل مع قلة العلم‏.‏ فهما في ضرب المثل كسائق وقائد والنفس بينهما حرون ومع جد السائق والقائد ينقطع المنزل ونعوذ بالله من الفتور‏.‏

And I have compiled a book for each and every one of the well-known and excellent people, containing their tales and their manners. I have compiled a book about the exploits of al-Hasan (al-Basri), and a book about the exploits of Sufyan al-Thawri, Ibrahim ibn Adhham, Bishr al-Haafi, Ahmad ibn Hanbal, Ma’roof, and others from the ‘ulamaa’and those who were known for their zuhd, and Allah is the giver of success. And deeds are not performed correctly with (only) a little knowledge. And what should be understood (from all this speech) is in the parable of a stick and a carrot [i.e. a push-factor and a pull-factor, one thing which is motivating you by fear and another which is motivating you with a reward], and a person’s soul is stubbornly in between the two. But with a persistent stick and carrot, one can keep moving, and we seek refuge with Allah from apathy.

[Sayd al-Khaatir 1/71]

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Someone For Whom A Favour Is Done And He Repays It

Jābir b. ‘Abdullāh al-Ansarī said: “The Prophet (pbuh) said,

‘Whoever is done a favour should repay it. If he cannot find the means to do so, he should praise the one who did it. When he praises him, he thanks him. If he is silent, he is ungrateful to him. If someone adorns himself with something he has not been given, it is as if he were wearing a false garment.’ ”

(al-adab al-Mufrad)

Commentary:

“He should praise the one who did it” that is, he should supplicate for him and speak well of him, and the best way to do this is to say, “Jazaakallah Khayran” (may Allah reward you with good). This is contained in an authentic hadeeth collected by Aboo Daawood in his Sunan, “Whoever is done a favour and says: ‘Jazaakallah Khayran’ (may Allah reward you with good) to the one who did the favour has fully given praise”.

If a person is done a favour which became known amongst the people but did not make known the person who did the favour, he is as a person who is wearing a false garment for he would make the matter appear as if he were the one who did the thing basically. Allah knows best.

The treaty between us and them (kafir) is the Prayer- hadith explained by Sh. Ibn Uthaymeen

Prophet Muhammad (pbuh) said:

“The treaty between us and them (kafir) is the Prayer; whoever abandons it has disbelieved.”

(Tirmidhi)

Ibn Uthaymeen (rh):

The Prayer – contrary to other deeds —, if the individual abandons it, he becomes a disbeliever. If a person leaves fasting in Ramadan, eating during the day, we would not say he is a disbeliever. But if he abandons the Prayer, we will say he is a disbeliever.

If he leaves giving the Zakah, gathering wealth without giving the obligatory charity, we will not say he is a disbeliever. But if he abandons the Prayer, we will say to him that he is a disbeliever.

Even if a person refuses to perform the Hajj while he is capable to do so, we would not say he is a disbeliever; but if he leaves the Prayer, we’ll say he is a disbeliever.

Abdullah bin Shaqeeq (rh), one of the students of the companions, well known, said: “The companions of Muhammad (pbuh) did not consider abandoning any deed as disbelief except the Prayer.” That is to say, he will become a disbeliever, polytheist – we seek refuge with Allah.

This is what the hadith of Jabir reported by Muslim from Jabir from the Prophet (pbuh) that he said,

“That between the individual and joining partners with Allah and disbelief in Him is abandoning the Prayer.”

(Muslim)

(Ex. Of Riyadus Saliheen, v. 1, p. 297-298)

The Story Of Ibn Jud’an

When one thinks about pre-Islamic times in Makkah, certain names come to mind – such as ‘Abdul- Muttalib, the Prophet’s grandfather, or Waraqah bin Naufal. But there is another important person who is little remembered today: ‘Abdullah bin Jud’an, the first cousin of Abu Bakr As-Siddeeq’s father. In the early years of his life, ‘Abdullah bin Jud’an was neither successful nor happy. In fact, growing up hungry and poor, he soon became embittered by life. For solace or perhaps out of spite, he turned to evil and committed many crimes. He was caught so often for his evil acts that he was considered by most to be an incorrigible criminal. People thought that he was evil incarnate and that there was no way that he could ever improve. Everyone hated him, including his fellow clansmen, his family, and even his own father; and he reciprocated that hatred with equal or greater vehemence.

 

One day, as he was walking in the valleys of Makkah, ruefully thinking about his bitter existence, he noticed a small opening in a mountain, perhaps an entrance to a cave. He thought that there might be something harmful inside, perhaps a venomous snake. That foreboding did not stop him from approaching; instead, it encouraged him to go to it, for his situation was so hopeless, that he actually wanted to be killed so that he could part from his miserable existence.

 

When he came near to the mouth of the cave, he saw a lean shape inside, and through the darkness, he perceived it to be a snake in an erect position, the position most favored by a venomous snake when it is ready to strike. Overcome by madness, ‘Abdullah bin Jud’an was terrified, and suddenly realized that he did not really want to die. He imagined that the snake was coming at him, and so he jumped wildly, trying to fend off a lethal bite. After a short while, he calmed down, realizing that it was only him that was moving and that the snake was actually in a still position. And when he came nearer, he realized that it was only a statue of a snake, which was made of gold and had two eyes made of precious emeralds. He broke the emeralds off and took them. He then entered deeper into the cave, and from the writings he saw around him, he realized that the cave was a graveyard for the kings of the Jurhum tribe. At the head of each grave was a gravestone made of gold; on it was written a short history of the king who was buried underneath. Surrounding the graves were treasures of gold, silver, pearls, precious stones, and much else.

 

‘Abdullah bin Jud’an picked up a few small treasures, made a sign outside the cave so that he could find it again, and then returned to his people. He was generous with his newfound wealth, giving to family, friends, and to the needy. He was especially generous in gathering people together and serving them food. As time went on, he gained status in society until he became one of the leaders of the Quraish.

 

Whenever he ran out of funds, he would return to the cave and take some more. His generosity extended even beyond the boundaries of Makkah. Once when the people of Ash-Sham were suffering hard times, ‘Abdullah bin Jud’an sent 2000 camels to them, loading each one with wheat, oils, and other provisions. And every night, someone stood on the roof of the Ka’bah and called out: “Come to the bowls (filled with food) of ‘Abdullah bin Jud’an.”

 

Yet in spite of all of that, the following is related about him in Sahih Muslim. ‘Aishah (May Allah be pleased with her) said to the Prophet (Peace and Blessings of Allah be upon him), “Indeed, Ibn Jud’an used to provide food (for the people) and he would be hospitable to his guest[s]. Will any of that benefit him on the Day of Resurrection?” The Prophet (Peace and Blessings of Allah be upon him) answered, “No. Indeed, on no day did he ever say: O my Lord, forgive me my sin on the Day of Recompense.”

 

[Source: Gems and jewels,  p. 20-22]

 

Criticism of Ignorant Ascetics— Ibn al-Jawzi

 

I have been thinking and pondering until I realized that maintaining wealth is incumbent on every person and what the ignorant amongst the ascetics call reliance upon Allah (tawaqqul) is giving away what one possesses is not prescribed in Islam. This is evident because the Prophet (saws) said to his Companion Ka‘b Ibn Malik (Radi-Allahu ‘anhu), “Keep for yourself some of your wealth” (Bukhari, #4676) and he also advised Sa’d (Radi-Allahu ‘anhu), “Leaving your heirs with sufficient funds is better than leaving them in need for others’ charity.” (Bukhari, #5354)

 

If an ignorant person, however, decides to object to this by saying, ‘Well, Abu Bakr (radi-Allahu ‘anhu) gave away all his wealth [in a charity]’ (Abu Dawud, #1678), the answer to him will be, ‘Abu Bakr (radiAlldbu ‘anhu) had a trade (i.e. business) and was known to have the trait of being resolute. Thus though he donated all of his wealth, he would still be able to take a loan (and trade) and live on it. I do not however criticize or condemn whosoever’s financial condition and character is as such.

 

Rather, I only condemn those who give away all their wealth while not having a source of income or a trade or a profession from which they can earn money. Those who may have a profession or a trade and after they give away their wealth they also abandon the source of income, so they end up depending on people’s charity and begging others for aid. Thinking they have reached a higher spiritual level when in fact, their heart is attached to people as they seek what is in other’s hands.

 

These types of people become alert and their hearts become awake whenever they hear a knock on their door because they think they have received some aid. This is indeed an ugly attribute for a person who is able to work and support himself. And, it is even uglier when a person cannot work or support himself. Yet still gives away all his wealth as that will make his heart attached to what is in people’s hands.

 

Even worse, he may humiliate himself in front of others or starts to show off with being an ascetic before those from whom they seek help [to convince them to help him]. And the least bad thing to happen is that such people will take away from the zakah that should be given to the poor, needy, and permanently disabled persons.

 

For this reason, you should hold fast to the way of the first generation of this nation; look and search if any one of them ever did what the ignorant amongst the ascetic does! I mentioned in the beginning that our righteous predecessors (Salaf al-Salih) worked and earned what they would support themselves with and also left wealth for their heirs too.

 

That being the case, drink only from the first round bottle (i.e. follow the way of the early generations] as its water is pure and is not debased. Beware of the ways which have been debased with corrupted opinions and beliefs that not only deviate from religion but also suggest that religion is incomplete and in need of perfection.

 

Know—may Allah direct you to success—that the body is like the ride, it should be maintained and looked after otherwise, it will prevent you from continuing your journey.

 

Salman al-Farsi (radiAllahu anhu) was seen carrying his food on his shoulder. He was asked: ‘How come you do this though you are the Companion of the Messenger of Allah (saws)?’ He said, ‘When the ‘self assures its provision for the day, it feels secure.’

 

Sufyan al-Thawri said: ‘After you ensure having the provisions of a month dedicate your time to worship.’

 

However, afterward, a new group of people emerged who have nothing but empty claims and so they said, ‘Such an act indicates having doubt in the Provider (Allah) and to have faith and trust in Him is what should be done.’ So, beware of them and let them beware too. This kind of statement may even be mentioned by some of the ascetics amongst the righteous predecessors, but nevertheless, such statements should be ignored and do not be intimidated for opposing them in this aspect.

 

Abu Bakr al-Marudhi narrated: ‘I heard Ahmad Ibn Hanbal encouraging people to get married’, so I said to him: ‘But Ibrahim Ibn Adham (opposes this view).’ He stopped me and did not let me continue and yelled at me saying: ‘I mention to you the way of the Messenger of Allah (saws) and his Companions (Radi-Allahu ‘anhum) and you come to me with trivial opinions?’

 

Know—may Allah direct you to success— that if a person claims to be an ascetic and says, ‘I shall not eat and drink, I will stay under the sun in hot days and I will not warm myself when it is cold’, he is a sinful person by agreement of all scholars. And if a person who has a family says, ‘I will not seek the means to support my family and Allah will look after their provision’ and when one of the members of his family was hurt because of that, he is sinful too.

 

The Prophet (saws) said, “It is enough of sin for a person to neglect those whose provision is his responsibility!” (Muslim, #996)

 

Know that working to earn what suffices you in life helps you to focus on your Hereafter, empties your heart from distractions, and hinders any desire you may have towards what people may have, because your innate nature has a right that must be fulfilled.

 

The Prophet (saws) explained this meaning when he said, “The self has a right you should fulfill and your eyes have a right that you should also fulfill.” (Bukhari, #1153)

 

The example of how the innate nature operates with a devotee is like a dog that does not recognize people, so it barks at every walking person but if someone throws to him a piece of food it remains silent.

 

The object of looking after one’s provision is only to remove concerns regarding this life so that one can focus on his Hereafter.

Therefore, you should understand this principle because understanding it is very important.

 

[The Devil’s Deception by Ibn al-Jawzi, page 173-177]

 

Three types of enjoyment in the world— Ibn Taymiyyah

There are three types of enjoyment in the world.

 

The first type is physical enjoyment, such as eating, and sexual relations. These are the things that the body can experience by way of its senses such as food and clothing etc.

 

The second type is presumed enjoyment; this type comes from what one imagines and presumes of oneself or others. For example, the enjoyment one derives from being praised, venerated, and obeyed. These things are indeed enjoyable and beloved to a person, just as consuming bad food or not being able to eat and drink is harmful. Losing honor and status is painful to a person like someone who has no food or drinks, and blame and ridicule are painful like eating and drinking something harmful.

 

The things that are eaten or enjoyed sexually are tangible things that are attained by the body, and they bring enjoyment with their presence and pain with their absence. As for the honor, then this is something that is present in the soul, but the soul must be suitable and befitting of that. That is only attained if the person loves to be honorable and places importance in that; then this will lead to enjoyment and happiness. When a person loves and venerates honor, then that will be recognized by the people and they will praise him, accept him, follow him, and venerate him due to what they witness from his character.

 

The third type is that which a person knows with his heart, mind, and soul, such as enjoyment of remembering Allah, knowing Him, and knowing His rights upon the slaves. The person is pained by ignorance, which is either minor ignorance, which is the absence of speech and remembrance, or it is compound ignorance, which is false beliefs. They are pained in the same way that a body is pained by a lack of nourishment or by eating of something harmful.

 

The soul is also hurt by a lack of nourishment, and its nourishment is found by accepting people and honoring them. A person’s soul can be damaged by seeking nourishment from something that is harmful, such as opposing people and slandering them. Likewise, the heart is pained by lack of nourishment, which is knowledge and remembrance of Allah, and also by seeking nourishment by seeking something harmful such as corrupt belief system.

 

These are the three pleasures: tangible pleasures, presumed pleasures, and mental pleasures.

 

[The Principles of love and desires by Ibn Taymiyyah, p. 82-83]

 

People Differ in Rank Just Like Metals— Ibn al-Jawzi

After I pondered upon the earth and those living on its surface using the eyes of my contemplation, I came to realize that its destruction is larger than its construction.

 

Then I contemplated the constructive side of it and found it is taken by disbelievers, and that the proportion of Muslims to disbelievers is little.

Then I contemplated the situation of Muslims and found that generating a profit and seeking means of earning have busied them. It distracted them from the One who Provides (al-Razzaq) them profit and provision. It also made them pay no attention to the knowledge (‘ilm) whereby He is recognized.

 

For example, the Sultan [ruler or person in authority] is occupied with directing instructions and enjoying the pleasures he comes across, and the water of his wishes is flowing without hindrance [i.e. all his requests are fulfilled without objection]. When people meet him, they do not offer him sincere advice or remind him of his Hereafter; rather they engulf him with a praise that feeds his ego and fanciful-desires! However, diseases should be treated with their opposite.

 

‘Umar ibn al-Muhaajir said, ‘Umar Ibn ‘Abdu’l-‘Aziz told me, ‘If you find me deviating from the truth then pull my robe and shake me and say, what happened to you O ‘Umar!’

And ‘Umar Ibn al-Khattab [radiyAllahu ‘anhu) said, ‘May Allah have mercy upon the one who brings to my attention our mistakes.’ This is because the most in need of advice and preaching are the ruler.

 

As for the soldiers of the Sultan, most of them are not only intoxicated by their fanciful-desires and worldly pleasures, but also are ignorant and lack knowledge.

 

Thus, neither a sin would make them bothered nor wearing silk or drinking alcohol would ever annoy them. On the contrary, some of them may [arrogantly] object and say, ‘What should a soldier do then? Should he just wear cotton?’ Apart from that, they take away things wrongfully and so injustice and oppression (zulm) accompany them just like how habits accompany humans.

 

As for nomads, they are overwhelmed with ignorance (jahl), and the same is the case with the villagers who are often exposed to impurity and are slack when it comes to missing praying an obligatory prayer [salat), and even worse some of their women may pray while sitting down [while she is able to stand].

 

As for trade owners, I noticed that most of them are full of concern [hirs) for wealth to the extent they do not care about the means of earning; be it lawful (halal) or unlawful (haram). Furthermore, usury (riba) has become common in their financial transactions and so none of them really care from where his money is generated. Needless to say, they, except those whom Allah guarded from such sins, neither pay the obligatory alms (zakat) nor feel bad for not doing so.

 

As for traders, cheating exists in most of their transactions, let alone defrauding what they intend to sell and undermining the price of what they intend to buy, and on top of all that, they drown in ignorance as well.

 

As for those who have children, I found that most of them instead of disciplining their children and teaching them what they need to know from religion, they busy them with the learning of commerce or a profession to earn money.

 

Then, I looked into the condition of women. I found that women in general are not religious and extremely ignorant. They seem to know nothing about the Hereafter, except for those whom Allah guarded from such a trial.

 

So, I said: ‘I wonder at the situation of the Muslims! If this is condition of the vast majority’ of Muslims then who is left from people to serve Allah, the Most High, and learn about Him?’

 

I searched for the answer and found that it is scholars (‘ulama), students of knowledge (muta’alimun), the worshippers (‘ubad) and ascetics (muta’zahidun). But then I realized that most of the worshippers and ascetics worship Allah without knowledge (‘ilm), they rejoice at having followers, or having people kissing their hands, they enjoy the praise and glory they receive from people. They may not even go to the market to buy what they need lest their glory and status be compromised. Their status elevates among the people until they no longer visit a sick person or witness the funeral of anyone unless the deceased is someone they glorify. They also stop visiting others and may even make others feel they are doing them a favor for visiting them; as a matter of fact, they become like idols that others worship without knowing so!

 

Some of them may even step forward to give rulings in religion (fatwa) despite their ignorance (jahl) just so they do not compromise their status as someone who is looked up to. Then they criticize scholars for attempting to seek lawful means of income in this life, but they do not know what they themselves are upon is what Islam actually condemns.

 

Then, I contemplated the situation of students of knowledge and noticed that only a few of them show the sign of intellect. This sign entails seeking knowledge to act upon it, while the majority of them seek knowledge either to make it a source of income or to assume the position of a judge (qadhi), or to ultimately distinguish themselves from others as only then, at that point, they stop learning.

 

As for the situation of scholars, I noticed that most of them are not only being manipulated by their whims (hawa), but also used by their own whims. For this reason, they favor what knowledge keeps him away from and look for what knowledge prevents him from; hence they can rarely find the sweetness resulting from any act of worship as their endeavors are limited to speaking out words.

 

Nevertheless, Allah will always place on this earth people who stand out while combining both knowledge and acting upon such knowledge, minding the due rights of Allah, the Most High, and fearing Him. These people are indeed the pillars of this world that Allah will substitute them with other people in the same, if not better, rank when they are dead, and in some cases, He may even let them live until they see their substitutes before He takes away their souls.

 

The example of this type of people is always on the earth and they are to people as to how Prophets are to mankind. Such types of people, whom I have just described, fulfill, and observe the fundamentals of the religion. They mind the limits set by Islam, though it may happen that their share of knowledge and good deeds are less. As for those whose qualities are perfect from all aspects, they are rare, and it could happen that the span of time between each one is very long.

 

[Captured thoughts, Imam ibn al-Jawzi, pg. 161-165]

 

Hijrah- Shaikh Saalih al-Fawzaan

 

Al-hijrah in the (Arabic) language is derived from al-hajr which means “abandonment.” Allah said:

And abandon ar-rujz (the idols)!

                                     [Surah al-Muddaththir 74:5]

 

Meaning: Leave them. Therefore, al-hajr is abandonment. From this is the abandonment of the people of sin and abandonment of the polytheists; i.e., abandonment of them and not loving them. The Prophet (ﷺ) said:

“The emigrant is he who abandons what Allah has prohibited.”

   [Reported by Abu Dawud (2481), an-Nasai in Al-Kubra (8701), Ibn Hibban (230), and Ahmad (6313).]

Meaning: He leaves what Allah has made impermissible.

 

As for [the meaning of] hijrah in the legislation, it is to move from the land of shirk to the land of Islam for the sake of the religion. This is [the meaning of] hijrah legislatively. Hijrah contains great virtue. It is the counterpart of iman and jihad in Allah’s path.

 

“Verily, those who believed, and emigrated and strove hard and fought…”

[Surah al-Anfal 8:72]

This is from that which indicates the greatness of hijrah.

Hijrah is ongoing until the establishment of the Hour. So for he who is not able to openly manifest his religion in the land of the polytheists, it is obligatory to migrate to the land wherein he is able to manifest his religion. If he does not migrate while having the ability, Allah has revealed regarding him:

Indeed, those whom the angels take [in death] while wronging themselves – [the angels] will say, “In what [condition] were you?” They will say, “We were oppressed in the land.” The angels will say, “Was not the earth of Allah spacious [enough] for you to emigrate therein?” For those, their refuge is Hell – and evil it is as a destination. (Quran 4:97)

 

This is a severe threat, although they are Muslims. However, since they abandoned hijrah with the excuse of love of wealth, children, and homeland, and they gave precedence to the love of these things over hijrah, Allah issued this threat to them.

 

The reason for the revelation of this verse is that at the time of the Battle of Badr against the polytheists, some of the Muslims remained in Makkah and they did not migrate, due to greed for their homeland, wealth, and their children, yet they were able to migrate. So when the polytheists went out to Badr, they went out with them against their will. They were forced to go out with them. When the battle ensued, some of them were killed amongst the ranks of the polytheists, unbeknownst to the Muslims. When the Muslims found out about them, they were remorseful and said, “We have killed our brothers.” So Allah revealed: Verily, those whom the angels take (in death) while they are wronging themselves), they (angels) say (to them), “In what were you?” Meaning, in which land were you? Which land? They will not say, “How are you in your iman, Or, “How is your certainty?” They won’t ask them about this. They will only ask about the place. “In what (place) were you?”

 

They reply, “We were weak and oppressed on earth.”—Meaning: “They compelled us to go out due to our weakness, and we were not able to withhold.”

 

They (angels) say, “Was not the earth of Allah spacious enough for you to emigrate therein?”—You had a remedy for this. Had you migrated just as your brothers had migrated, you would have been safe from this situation.

Such men will find their abode in Hell.—This is a threat.

 

What an evil destination! Except for the weak ones—[Meaning] those who are not able to migrate. They remain in the lands of shirk because they are not able to migrate.

 

“Except helpless men, women, and children who cannot afford a way out—it is right to hope that Allah will pardon them. For Allah is Ever-Pardoning, All-Forgiving. Whoever emigrates in the cause of Allah will find many safe havens and bountiful resources throughout the earth. Those who leave their homes and die while emigrating to Allah and His Messenger—their reward has already been secured with Allah. And Allah is All-Forgiving, Most Merciful.” (Quran 4:98-100)

 

This is as it relates to these people; and this story is astonishing and amazing. These people—despite their Islam and their truthfulness in their Islam—since they abandoned hijrah without any excuse, this threat and rebuke came to them from the angels who came to take their souls. This indicates that it is not permissible for the person of tawhid—the Muslim—to be lackadaisical in this matter and be along with the polytheists, even if he does not have love for them, due to his love for his wealth, child, house, or other than it.

 

“Say, ˹O Prophet,˺ “If your parents and children and siblings and spouses and extended family and the wealth you have acquired and the trade you fear will decline and the homes you cherish—˹if all these˺ are more beloved to you than Allah and His Messenger and struggling in His Way, then wait until Allah brings about His Will. Allah does not guide the rebellious people.” (Quran 9:24)

 

This is a severe threat. Hence, it is not permissible to give precedence to love of wealth and children over the obedience of Allah and over hijrah and. jihad in the path of Allah. Many people read these verses and do not ponder over them.

 

[Source: Explanation of six events from Prophetic Sirah, by Saalih al-Fawzaan pg. 59-62]

 

 

22 Names of ‘The Last Day’ mentioned in Quran

The following are some of the names mentioned in the Quran for “The Last Day”.

 

1- Yawmul-Ba’th (i.e., Day of Resurrection).

It is so-called because it is a day on which people will rise after death.

 

2- Yawmul-Khuruj (i.e., Day of Emergence).

People will emerge from their graves to the Hereafter.

 

3- Yawmul-Qiyamah (i.e., Day of Standing).

People will stand before Allah for accountability.

 

4- Yawmud-Din (i.e., Day of Recompense).

People will be recompensed for all their deeds on that Day.

 

5- Yawmul-Fasl (i.e., Day of Judgment).

People will be justly judged on that Day.

 

6- Yawmul-Hashr (i.e., Day of Gathering).

Allah will gather people for recompense.

 

7- Yawmul-Jam’ (i.e., Day of Assembly).

People will be assembled before Allah for accountability.

 

8- Yawmul-Hisab (i.e., Day of Accountability).

People will beheld accountable for their deeds on that Day.

 

9- Yawmul-Wa’id (i.e., Day of Threat).

Allah will carry out His threats to disbelievers on that day.

 

10- Yawmul-Hasrah (i.e., Day of Regret).

The disbelievers will experience regret on that Day.

 

11- Yawmul-Khulud (i.e., Day of Eternity),

Life on that Day will be eternal.

 

12- Ad-Darul-Akhirah (i.e., The Home of the Hereafter).

It is the fmal destination man reaches, as there will be no other home.

 

13- Darul-Qard (i.e., The Home of Permanent Settlement),

People will settle therein eternally without suffering death or experiencing transition.

 

14- Darul-Khuld (i.e., The Home of Eternity).

The residence on that Day will last forever.

 

15- Al-Waqi’ah (i.e., The Occurrence).

It will inevitably occur.

 

16- Al-Haqqah (i.e., The Inevitable Reality).

It will truly happen and consequently any doubt regarding its occurrence will be refuted.

 

17- Al-Qari’ah (i.e., The Striking Calamity).

Its clamor will strike ears and hearts.

 

18- Al-Ghashiyah (i.e., The Overwhelming Event).

It will overwhelm the two worlds of the jinn and mankind.

 

19- At-Tammah (i.e., The Great Overwhelming Calamity).

It is the greatest and hardest calamity.

 

20- Al-Azifah (i.e., The Approaching Day).

Its time is drawing near.

 

21- Yawmut-Taghabun (i.e., Day of Deprivation).

This is the Day of mutual loss and gain (i.e., loss for the disbelievers as they will enter the Hellfire and gain for the believers as they will enter Paradise.

 

22- Yawmut-Tanad (i.e., The Day of Calling).

Every nation will be summoned with their respective leader. Everyone will call upon the other. The people of Paradise will call upon the people of the Hellfire and vice versa, and so will the Companions of Elevations (those on the levations between Paradise and the Hellfire).

 

[Guide to sound creed, pg. 268-269, by Saalih al-Fawzaan]

Does Islam consider women like donkeys and dogs?

 

It has been observed that many anti-Islamic sites are misquoting a Hadith and polluting the innocent minds about the noble faith of Islam. The translation of the Hadith goes as:

Narrated ‘Aisha:

The things which annul prayer were mentioned before me (and those were): a dog, a donkey, and a woman. I said, “You have compared us (women) to donkeys and dogs. By Allah! I saw the Prophet praying while I used to lie in (my) bed between him and the Qibla. Whenever I was in need of something, I disliked to sit and trouble the Prophet. So, I would slip away by the side of his feet.”

(Sahih Bukhari, Hadith 484)

 

 

The notion is refuted in the very same tradition:

In fact, if one is in his senses than the very text of the Hadith shows that it’s not Islam that-God Forbid!!- considers women as donkeys or dogs but it was the understanding of certain people whom Sayyidah Aisha (RA) rebuked. Again read the translation of the Hadith with special attention to the words emphasized.

 

Narrated ‘Aisha: The things which annul prayers were mentioned before me (and those were): a dog, a donkey, and a woman. I said, “You have compared us (women) to donkeys and dogs. By Allah! I saw the Prophet praying while I used to lie in (my) bed between him and the Qibla. Whenever I was in need of something, I disliked to sit and trouble the Prophet. So, I would slip away by the side of his feet.”(Bukhari, Hadith 484)

 

It’s plain enough that some people mentioned the things which, according to their understanding, annulled prayers and they mentioned “dog, donkey & woman”. But then Sayyidah Aisha (RA) rebuked them by saying “You have compared us (women) to donkeys and dogs” and then she clarifies that this is not something taught by the Messenger of ALLAH (PBUH) as she said; “By Allah! I saw the Prophet praying while I used to lie in (my) bed between him and the Qibla.” So where is the confusion? The problem is the same that I often mention that these missionaries, these devil incarnates yell such obscenities only in an attempt to get rid of their frustration that they have when they see Islam as the fastest-growing religion of the world.

 

 

Other Hadith and meaning of the ‘annulment of Salah’:

Now some people may bring some more Ahadith from the Holy Prophet (PBUH) himself like the following;

Narrated Abdullah ibn Abbas: Ikrimah reported on the authority of Ibn Abbas, saying: I think the Messenger of Allah (peace be upon him) said: “When one of you prays without a sutrah, a dog, an ass, a pig, a Jew, a Magian, and a woman cut off his prayer, but it will suffice if they pass in front of him at a distance of over a stone’s throw.” (Abu Dawud, Hadith 703. Albani classified it as Da’if)

 

Abu Huraira reported: The Messenger of Allah (may peace be upon him) said: “A woman, an ass and a dog disrupt the prayer, but something like the back of a saddle guard against that.” (Muslim, Hadith 790)

 

But even these Ahadith never mean that these things annul the prayers, it only means that they can divert one’s attention, they disrupt the prayers.

Imam Nawawi, a famous Scholar writes in his commentary to this hadith from Sahih Muslim:

“Here disruption only means to have a negative effect on the prayers by the way of occupation of heart in these things.”

(Sharah Al-Nawawi 2/266).

 

 

All these things mentioned here can disrupt one’s attention. A Jew because of his particular appearance and the fact that they were having a row with Muslims then, seeing an adversary can obviously distract one’s attention. A pig or an ass can become a source of distraction because of their course and loud voice and bad smell, a Magian because of his unusual appearance (see from the point of view of Arabs then). And a woman could distract because of her beauty while prayers need full-time attention. This is enough to prove that it’s only about being a cause of distraction that women are mentioned with all these things. It’s not that-God Forbid!-some parallel is drawn here.

 

 

It is not to degrade a woman. Read the following!

Now its not degradation for the females but only the truth is mentioned that if a woman passes in front of a man, this can get his attention diverted and that will affect the quality & sincerity of ones prayers. It never means that God-Forbid, a parallel is being drawn between woman and other things mentioned. These are mentioned together only because they can divert ones attention. See it is just as if a person says; “Humans, dogs & donkeys are all living beings”, this does not mean that humans are considered equal or same as dogs & donkeys or some parallel is being drawn between all these. Or does it?

 

It’s about mature women only:

And this is said for the grown-up women only not small kids for they cannot divert one’s attention in that sense.

Narrated Abdullah ibn Abbas: Qatadah said: I heard Jabir ibn Zayd who reported on the authority of Ibn Abbas; and Shu’bah reported the Prophet (peace be upon him) as saying: “A menstruating (i.e. grown-up) woman and a dog cut off the prayer.” (Abu Dawud, Hadith 704. Albani classified it as Sahih)

 

Nothing annuls Salah as such:

Nothing annuls the Salah as such but these things can disrupt ones attention. Read the following Hadith:

Narrated Ayyash bin Abu Rabiya: The Prophet (pbuh) said: “Nothing annuls prayers.” (Sunan Darqutni, Hadith 1396. Ibn Hujr classified ir as Hasan in al-Diraya 1/178)

 

In the end, I’ll only repeat a statement of Sayyidah Aisha (RA) from the very Hadith the heathen bring forward; “By Allah! I saw the Prophet praying while I used to lie in (my) bed between him and the Qibla.”

Hope all this will help understand!

INDEED ALLAH KNOWS THE BEST!

 

Source: https://www.letmeturnthetables.com/2008/08/does-islam-consider-women-like-donkeys.html