Archive for February, 2008

“O Messenger of Allah! Indeed, I love you…”

Posted in The Words of the Salaf on February 10, 2008 by Tarek Mehanna

‘A’ishah reported that a man came to the Messenger of Allah (peace be upon him) and said: “O Messenger of Allah! Indeed, I love you more than I love myself, and I love you more than I love my family, and I love you more than I love my children. When I am at home and I think of you, I am unable to contain myself until I can come to you and look at you. When I think about my death and your death, I know that when you enter Paradise, you will be raised to where the Prophets are. But, if I enter Paradise, I am afraid: will I be able to see you?”

So, the Messenger of Allah (peace be upon him) did not answer him at all until Jibril revealed to him: {“And whoever obeys Allah and the Messenger, then they will be in the company of those on whom Allah has bestowed His Grace – of the Prophets, the truthful, the martyrs and the righteous. And how excellent these companions are!”} [an-Nisa’; 69]

[‘Silsilat al-Ahadith as-Sahihah’; #2933]

Regarding the Expiation of Sins

Posted in an-Nawawi, Original & Misc. on February 9, 2008 by Tarek Mehanna

There are two opinions on this matter: One group of the scholars say that the abandonment of major sins is a condition for the obligatory acts to expiate for the minor sins. So, if any major sins are committed, this automatically prevents the minor sins from being wiped out by these obligatory acts.

The other group says that the obligatory acts wipe out the minor sins, even if major sins are committed (with the condition that one repents and does not consistently commit them), and that these texts show that the major sins are not so easily wiped out by simply performing the obligatory acts.

In his tafsir of the verse {“If you avoid the major sins which you are forbidden to do, We shall remit from you your sins, and admit you to a Noble Entrance.”} [an-Nisa’; 31], the great Mufassir Ibn ‘Atiyyah considered the second opinion to be the stronger one.

This was also the opinion of an-Nawawi, who said (‘Sharh Sahih Muslim’; 2/98):

“The meaning is that all sins will be forgiven (by performing these obligatory acts), except the major ones, as they are not forgiven in such a manner. And the meaning here is not that the minor sins are forgiven if there are no major sins committed, otherwise, the minor sins are not forgiven, as this – even if it is a possible conclusion – is contradicted by the other ahadith. al-Qadi ‘Iyad said: “What is mentioned here regarding the ahadith about minor sins being forgiven in the absence of major sins is the madhhab of Ahl as-Sunnah, and that the major sins are expiated either by way of repentance, or Mercy from Allah, the Exalted.””

And Allah Knows best.

The Battle Between Islam and Jahiliyyah

Posted in 'Abdullah 'Azzam on February 9, 2008 by Tarek Mehanna

“…And all of Islam in Makkah was manifested in this issue: the issue of the battle between Islam and jahiliyyah. There was no fasting, charity, pilgrimage, inheritance, or anything else of the Shar’i mannerisms, such as drinking with the right hand, the details of how to pray, or anything else. All of this was delayed by the Lord of Honor until this believing group was nurtured upon the belief that was settling in the depths of their hearts and running through their veins that there could be no meeting point between Islam and jahiliyyah, and that the fires of this conflict would never be put out so long as there was a truth to uphold, and so long as there was a falsehood that existed, and these two situations can never cease to exist.

This is a battle.

Whoever wishes to understand it clearly as it is, as if he is receiving the Qur’an as it was revealed, and to take part in the battle that it is fighting – the battle that it fought the first time around – he must read ‘Fi Dhilal al-Qur’an.’ Whoever does not read Sayyid Qutb’s tafsir in ‘Fi Dhilal al-Qur’an’ will not be able to grasp the depths of this battle, for many reasons. From them is the fact that the man who wrote this book was relaying to the people these events from the midst of the conflict, and from the depths of the battlefield. He wrote these words while he was watching the hangman’s noose being tightened in front of his very eyes. So, he wrote them while he was free of all fears, and free of all the burdens of the dunya – no job, no wife, no children, no connection to the burdens that pull one to this Earth. He wrote them while he was bidding the dunya farewell, and everyone who reads the tafsir of ‘al-Baqarah,’ ‘Al ‘Imran,’ ‘an-Nisa’,’ ‘al-Ma’idah,’ ‘al-A’raf,’ and walks with them – in the second printing onwards – will realize that the one who wrote these words is not from the people of this world. Rather, he is bidding this world farewell with these words, and is giving it a departing wave with these words.

Because of this, many people read books, read explanations of the Qur’an, read the words of Ibn Kathir, at-Tabari, and other than them, and they are never able – and I am saying this to you as a professor of Shari’ah, and I know more than you, and I understand this issue more than you do – they are unable to understand the Qur’an as it was revealed, nor are they able to partake in the battle for which Allah revealed it – not just in the era of the Messenger of Allah, but in every era, and in every place.

This Qur’an is the Book of Allah that was revealed to fight a battle against the enemies of Allah: {“…and strive against them with it a great struggle…”} [al-Furqan; 52]

And it is a must for the people to understand the Book of Allah, why it was revealed, and with whom these texts are dealing with. And some people think that these texts fought a battle, played their role, and that it is no longer possible to utilize this way of looking at things, or to move forward with these rules to fight the battle of today, which is as if it were the same battle that was fought by the Messenger of Allah.

So, I advise you and myself to read ‘Fi Dhilal al-Qur’an.’

[‘at-Tarbiyah al-Jihadiyyah wal-Bina”; 3/6-7]

Ten Statements from the Salaf on Love and Hate for Allah’s Sake

Posted in al-Ghazzali, The Words of the Salaf on February 9, 2008 by Tarek Mehanna

These are collected in al-Ghazzali’s ‘Ihya’ ‘Ulum ad-Din’ (2/195 onwards):

1 – ‘Umar bin al-Khattab said:

“If one of you is blessed with affection from his brother, he should hold onto that as tightly as possible, as it is quite rare for one to be blessed with this.”

2 – ‘Umar also said:

“Nobody is given anything besides his Islam better than a righteous friend.”

3 – ‘Ali bin Abi Talib said:

“Tend to your brothers, as they are your sustenance in this world and the next. Do you not hear the saying of the people of Hell: {“Now, we have neither intercessors nor close friends to help us!”} [ash-Shu’ara’; 100-1]?”

4 – ‘Abdullah bin ‘Umar said:

“By Allah, if I fasted all day without eating, prayed all night without sleeping, spent all of my wealth in the Path of Allah, died the day I died, but had no love in my heart for those who obey Allah, and no hatred in my heart for those who disobey Allah, none of this would benefit me in the least.”

5 – ‘Abdullah bin Mas’ud said:

“If a man were to stand for seventy years worshipping Allah between the Yemeni Corner and the Maqam of Ibrahim (at the Ka’bah), he would still be resurrected on the Day of Judgement with those whom he loved.”

6 – Ibn as-Sammak said, on his deathbed:

“O Allah! You Know that, even if I had disobeyed You, I loved those who obeyed You! So, make this for me a means of nearness to You!”

7 – Mujahid said:

“Those who love each other for Allah’s Sake, when they smile at each other, their sins fall from each other, just as the leaves fall from a tree before the winter.”

8 – al-Ghazzali said, commenting on the saying of the Prophet: “The strongest bond of faith is to love for Allah and to hate for Allah”:

“Because of this, it is a must that a person have those that he hates for Allah’s Sake, just as he has friends and brothers that he loves for Allah’s Sake.”

9 – Abu Hurayrah said:

“The slave will be brought between the Hands of Allah – the Exalted – on the Day of Resurrection, and Allah will Say to him: ‘Did you love one of my awliya’, so that I can join you with him?’

10 – al-Hasan al-Basri said:

“Being harsh against a fasiq brings you closer to Allah – the Exalted.”

“I know exactly who you are…”

Posted in The Words of the Salaf on February 9, 2008 by Tarek Mehanna

Abu Bakr said: “Let not any Muslim belittle another Muslim, for the lowest of the Muslims is great in the Sight of Allah.”

Wahb (bin al-Munabbih) said: “When Allah Created the Garden of Eden, He looked to it and said: “You are forbidden for every arrogant person!”

al-Ahnaf bin Qays used to sit with Mus’ab bin az-Zubayr on his sleeping mat and talk. One day, he came to find Mus’ab extending his feet forward, so, he pushed his legs aside to make room for himself to sit. When he saw the signs of displeasure on Mus’ab’s face from this, he said: “How strange is the son of Adam! He is arrogant while he was originated from an organ that transports urine!”

al-Hasan (al-Basri) said: “I wonder at the son of Adam! He uses his hand to wash himself from his waste once or twice a day, yet he seeks to compete with the All-Mighty?”

Muhammad bin al-Husayn bin ‘Ali said: “The heart of a person is never afflicted with the slightest bit of arrogance except that his intelligence and sanity is decreased because of that in accordance with how much of that arrogance has entered his heart.”

Sulayman was asked about a bad deed that cannot be wiped away with a good dead, so he replied: “Arrogance.”

‘Umar bin ‘Abd al-‘Aziz went for
Hajj before he became the khalifah, and Tawus saw him walking with a slight swing in his walk that he thought looked boastful. So, he went up to ‘Umar and nudged him in his side, saying to him: “Is this the walk of one whose stomach carries waste?”

Muhammad bin Wasi’ saw his son acting boastful, so, he called him over and said: “Do you know who you are? As for your mother, then I purchased her for a mere one hundred dirhams. As for your father, then may Allah not increase his likes amongst the Muslims!”

Mutraf bin ‘Abdullah saw al-Muhallab walking in a new overcoat he had bought, looking pleased with himself. So, he said to him: “O Abu ‘Abdullah! This is a type of walking that is hated by Allah and His Messenger!” So, al-Muhallab said to him: “Do you have any idea who I am?” So, Mutraf replied: “I know exactly who you are: your beginning is in the form of a tiny clot of sperm and egg, and your end is in the form of a rotten corpse!” So, al-Muhallab abandoned that type of walking from then on.

[‘Ihya’ ‘Ulum ad-Din’; 3/400-402]

How Many People Did the Prophet Ever Kill?

Posted in Ibn Taymiyyah on February 9, 2008 by Tarek Mehanna

“…And bravery is defined by two things:

a) the strength and firmness of the heart in the face of fears, and
b) physical strength when fighting, such that one can kill with immense force and magnitude.

The first is the definition of bravery. As for the latter, it indicates physical strength and ability, and not everyone who possesses physical strength has strength of heart, and vice versa.

Because of this, you may find that it is said regarding a man who kills many people: ‘He would do this if he had with him those who could guarantee his safety.’ But, if he becomes scared, he is stricken with cowardice, and his heart becomes detached. And you would find the man with a firm heart who has not killed many people with his own hands firm in the face of fears, going forth in the face of hardships, and this is a characteristic that is required by the commanders, leaders, and forerunners of war, more so than the other, as the forerunner, if he is brave and firm at heart, will go forth and remain firm and will not be defeated, and his supporters will fight alongside him. If he was a coward and weak at heart, he will be humiliated, will not go forth, and will not remain firm, even if he is physically strong.

And the Prophet was the most complete in regards to this bravery that is appropriate for the commanders in war, and he did not kill with his hand anyone except Ubayy bin Khalaf. He killed him on the day of Uhud, and did not kill anyone else with his hand before or after this.”

[‘Minhaj as-Sunnah an-Nabawiyyah’; 8/78]

Rubies and Fire

Posted in The Words of the Salaf on February 9, 2008 by Tarek Mehanna

Abu Ayyub al-Ansari narrated:

“A bedouin came to the Messenger of Allah and said: “O Messenger of Allah! Verily, I love horses. Are there horses in Paradise?” The Prophet answered: “If you enter Paradise, you will be given a two-winged horse made of rubies that will carry you and take you wherever you want to go.”

[‘Silsilat al-Ahadith as-Sahihah’; # 3001]

Abu Hurayrah narrated:

“The Messenger of Allah said: “If there were one hundred thousand or more people in this mosque with one of them being a man from the inhabitants of Hell who took one breath, then this breath of his would cause the entire mosque to burn up along with everyone in it.”

[‘Silsilat al-Ahadith as-Sahihah’; # 2509]