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In Pursuit of Happiness (Part 3)

بسم الله الرحمن الرحيم


In the Name of Allah, The Most Merciful, The One Who Bestows His Mercy


Indeed, Allah has made it clear that good will come to the people of Eemaan. They are the happy ones because have engrossed themselves in the worship of Allah and all that which pleases him. Allah says:

قل من حرم زينة الله التي أخرج لعباده والطيبات من الرزق قل هي للذين آمنوا في الحياة الدنيا خالصة يوم القيامة
Say, “Who has forbidden the adornment of Allah which He has produced for His servants and the good [lawful] things of provision?” Say, “They are for those who believe during the worldly life [but] exclusively for them on the Day of Resurrection.” (Surat Al-A’raf Verse 32)
The adornments can be expanded to all sorts of good and not just limited to clothes and food. Rather, the one who created the heavens and the earth has the capacity to deliver gifts to his righteous slaves that will be the delight of their eyes and be a source of both, external and internal contentment. As a result, the believer increases in his efforts to please his lord because, now, he has developed a liking to worship. He has now entered into a different realm that transcends the boundaries of this world and enters into a new realm…he has now become a visionary for the Aakhirah. His aspirations of happiness are no longer the transient objects/titles of this world rather, he aims for something greater. His heart is enriched by aspiring to reach a greater feat and that is the delight that awaits the righteous slave in the hereafter. Is it any wonder why the great caliph ‘Umar Bin ‘Abdil ‘Azeez stated the following:
“Oh Fatima (his wife), Indeed, I possess an ambitious soul. I do not achieve a feat except, I desire something greater than it. I had desired to become the Ameer. Thus, when I had obtained this feat, I had a desire within me to become the Caliph. And now that I have achieved this, I desire something better than it and that is Jannah!”.
Be visionaries of the hereafter, my dear friends. Have ambitious souls and do not settle for just being average. An ambitious soul, however, must be combined with a key element within Islam. This is the concept of Tawakkul ‘ala- Allah (Reliance upon Allah). It is said that Tawakkul is the keys towards happiness.
For how many people were empty and had no ammunition to achieve their targets yet, managed to defy the odds? How many were futile in their attempts to achieve their goals yet, their luck had changed? Such individuals had turned to the one who is Al-Qadeer and Al-Qawi (The All-Powerful and Strong). They turned to the one who says about himself:

إِنَّمَا أَمْرُهُ إِذَا أَرَادَ شَيْئًا أَنْ يَقُولَ لَهُ كُنْ فَيَكُونُ

“His command is only when He intends a thing that He says to it, “Be,” and it becomes.” (Surah Ya-Sin Verse 82)
Thus, Allah facilitates care for his servants from every harm that may come his/her way. Allah says:

وَعَلَى اللَّهِ فَتَوَكَّلُوا إِنْ كُنْتُمْ مُؤْمِنِينَ

And Upon Allah, place your trust, if you are indeed believers.” (Surat Al-Maa’idah Verse 23)

What fulfilment does one need after this? Sufficient is Allah as a disposer of affairs. Undoubtedly, Tawakkul brings about peace, comfort, fulfilment and a sense relinquishment of ones affairs as he puts his mind at ease knowing that Allah will cater to his needs.

وَمَنْ يَتَّقِ اللَّهَ يَجْعَلْ لَهُ مَخْرَجًا ٢ وَيَرْزُقْهُ مِنْ حَيْثُ لَا يَحْتَسِبُ وَمَنْ يَتَوَكَّلْ عَلَى اللَّهِ فَهُوَ حَسْبُهُ إِنَّ اللَّهَ بَالِغُ أَمْرِهِ قَدْ جَعَلَ اللَّهُ لِكُلِّ شَيْءٍ قَدْرًا

“And whoever fears Allah – He will make for him a way out. And will provide for him from where he does not expect. And whoever relies upon Allah – then He is sufficient for him. Indeed, Allah will accomplish His purpose. Allah has already set for everything a [decreed] extent.” (Surat At-Talaq Verses 2-3)

Sufficient is Allah to protect you from every harm. If you fear you are being taunted by the shaytaan – put your mind at ease whilst, knowing your lord has said:

إِنَّهُ لَيْسَ لَهُ سُلْطَانٌ عَلَى الَّذِينَ آَمَنُوا وَعَلَى رَبِّهِمْ يَتَوَكَّلُونَ

“Indeed, there is for him (Shaytaan) no authority over those who have believed and rely upon their Lord.” (Surat An-Nahl Verse 99)

If you fear being overpowered by an enemy, relax your mind whilst, contemplating upon your lords statement:

الَّذِينَ قَالَ لَهُمُ النَّاسُ إِنَّ النَّاسَ قَدْ جَمَعُوا لَكُمْ فَاخْشَوْهُمْ فَزَادَهُمْ إِيمَانًا وَقَالُوا حَسْبُنَا اللَّهُ وَنِعْمَ الْوَكِيلُ ١٧٣ فَانْقَلَبُوا بِنِعْمَةٍ مِنَ اللَّهِ وَفَضْلٍ لَمْ يَمْسَسْهُمْ سُوءٌ وَاتَّبَعُوا رِضْوَانَ اللَّهِ وَاللَّهُ ذُو فَضْلٍ عَظِيمٍ 174 إِنَّمَا ذَلِكُمُ الشَّيْطَانُ يُخَوِّفُ أَوْلِيَاءَهُ فَلَا تَخَافُوهُمْ وَخَافُونِ إِنْ كُنْتُمْ مُؤْمِنِينَ

“Those to whom hypocrites said, “Indeed, the people have gathered against you, so fear them.” But it [merely] increased them in faith, and they said, “Sufficient for us is Allah, and [He is] the best Disposer of affairs.” So they returned with favor from Allah and bounty, no harm having touched them. And they pursued the pleasure of Allah, and Allah is the possessor of great bounty. That is only Satan who frightens [you] of his supporters. So fear them not, but fear Me, if you are [indeed] believers.” (Surat Al-‘Imran Verses 173-175)

The secret and reality in having Tawakkul is to make the heart dependant upon Allah. Of a surety, merely taking the means to acquire ones ambition without the presence of the heart depending upon Allah will not suffice as Tawakkul. The richness the heart gains by relying Allah can be likened to the safety the child feels when in the comfort of his loving mother. If Allah is with you, who can harm you? If the love of Allah is present in your heart, then the worries and stress the world brings is blown away like the leaves in the Autumn fall. So be content ya, Abdallah and ya Amatallah – Know that happiness can only be sought through the assistance of Allah.

May Allah make you and I from the true happy ones in this Dunya and in the Aakhirah….Aameen

 
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Posted by on September 14, 2014 in Miscellaneous

 

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In Pursuit of Happiness (Part 2)

 بسم الله الرحمن الرحيم


In the Name of Allah, The Most Merciful, The One Who Bestows His Mercy


 

The prophet SAW entered the masjid and found one of his companions present. He asked him what was the reason for his remaining in the Masjid – he replied “Worries have besotted me and debts have crippled me”. The prophet advised him to say -

اللهم إني أعوذ بك من الهم والحزن والعجز والكسل وغلبة الدين وقهر الرجال

“Allahumma Innee A’oodhubika min al-hammi wa-Hazn Wal-‘Ajzi Wal-Kasl Wa-ghalabit Ad-Dayni wa Qahri-r Rijaal”

Oh Allah, I seek refuge in you from grief, sadness, futileness and laziness. I seek refuge in you from laziness, debts and being overpowered by men

The companion said “Allah removed my worries and relieved me from my debts”.

Imagine the relief this companion must have felt after making this du’a and having it answered. Know, oh Muslim, that when you communicate with Allah – He will listen to you immediately (He is the All-Hearing – All-Seeing). Make du’a your addiction … Make du’a with conviction and wait patiently to see the wonders of your Lord. Have trust in Allah and know with confidence that he will facilitate what is best for you.

Indeed, one of the greatest reasons that leads to the settlement of the soul and its tranquillity is to be content with the decree of Allah. When you acknowledge that Allah has decreed the destiny of every organism upon this earth and that everything that has been decreed for YOU will fall upon your path and it will not miss you – you will not feel saddened nor lament over what occurs to you. Allah ‘Azza wa Jal says:

إِنَّا كُلَّ شَيْءٍ خَلَقْنَاهُ بِقَدَرٍ

Indeed, all things We created with predestination. (54:49)

Naturally, a person will feel bereft after experiencing loss (of either their job, close relative amongst other things), however, their mourning/sadness will not be excessive to the extent where it goes beyond normal bounds. Rather, due to the Muslims contentment and belief in the decree of Allah – he will find happiness soon again and that is because Allah loves his servant and does not want despair for him. Rather, his mercy knows no bounds!

Do you not ponder about the concept of ‘fear’? Is it not amazing that when a person fears Allah – he flees back to him .. he flees to worshipping Allah … He flees to invoke his lord in secret and in public. Contrast this to fearing someone amongst his creation – You will never find a person fleeing back to the one whom he fears rather, he will hide under every spot that separates him from that confronting this creation. This points to the magnificence of Allah. Through worshipping Allah – the Muslim attains closeness to him and feels a sense of satisfaction and relief in his life. Ergo, the statement of Allah: -

مَنْ عَمِلَ صَالِحًا مِّن ذَكَرٍ أَوْ أُنثَىٰ وَهُوَ مُؤْمِنٌ فَلَنُحْيِيَنَّهُ حَيَاةً طَيِّبَةً ۖ وَلَنَجْزِيَنَّهُمْ أَجْرَهُم بِأَحْسَنِ مَا كَانُوا يَعْمَلُونَ

“Whoever does righteousness, whether male or female, while he is a believer – We will surely cause him to live a good life, and We will surely give them their reward [in the Hereafter] according to the best of what they used to do” (16:97)
Imam Baghawi RHM in his tafseer quotes Hasan as interpreting “good life” as obtaining contentment in it. Ibn Katheer RHM in his tafseer states that “good life” refers to an “ambience of comfort”. Every human wants a good life but, the one who truly obtains this is the one who worships Allah.
End of Part 2
 
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Posted by on September 2, 2014 in Miscellaneous

 

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In Pursuit of Happiness

 بسم الله الرحمن الرحيم


In the Name of Allah, The Most Merciful, The One Who Bestows His Mercy


Feelings of elation, joy, delight, tranquillity, serenity amongst may other superlatives can be described as symptoms of happiness. But, what is true happiness? A meaning that can be given to this word is as Dr Sh. Salman Al-‘Awdah mentions:

Happiness is a comprehensive term that encompasses everything that is loved by a person and that he/she is pleased with stemming from circumstances that relate to an internal and/or external nature.

Happiness of an external nature can be attributed to tangible aspects of life such as partaking in the consumption of food and drink. Whereas, happiness of an internal nature can take the form of the delight one feels in seeing a close companion and tends to be impacted within ones heart. The external form of happiness is of a transient nature whereby, the individual experiences delight for a short period whereas, the internal form of happiness is longer lasting. Therefore, a person should focus on obtaining the internal form of happiness and that is achieved by nourishing the heart.

The heart is a fragile vessel and due to its delicate nature – it is susceptible to changes in disposition. Hence, a person may feel elated at one point yet, experience an emotional breakdown very quickly. Ergo, the term ‘heartbreak‘. However, the intelligent individual focusses on building a fortress around his heart – protecting it from the dangers that lurk within its territory. Consequently, the heart remains in a state of contentment and richness that transcends to the rest of the body without experiencing the emotional fluctuation that would be encountered by a heart that is not safeguarded!

Thus, when a person is happy; their affairs become easy and distanced are those feelings relating to anxiety, grief and despair. When a person is a happy; they find themselves possessing energy to engage in commendable and praiseworthy acts. For the Muslim, in particular, this becomes one of the many reasons why he is able to worship Allah in a sublime and complete manner.

One of the greatest types of happiness is when sadness and depression is exiled from a persons life. When a person goes through such feelings – then felicity does not actualise for that person nor, does he feel settled in life but, rather, he finds himself in turmoil in every circumstance that befalls him. Thus, the prophet SAW used to make the following supplication:

اللهم إني أعوذ بك من الهم و الحزن

“Allahumma Innee A’oodhubika min Al-Hammi Wal-Huzn” – (Oh Allah, I seek refuge in you from anxiety and sorrow)

So, how else can we save ourselves from such feelings? Let us ponder upon the story of Dhun-Noon (Yunus AS). Yunus had promised his people that there shall arise a day in which they face punishment (this did not materialise) and Yunus boarded a ship whilst being angry. The shipmates said that the ship will sink due to the number of people boarded upon it and thus, they decided to cast lots to decide who shall be cast into the sea to lighten the burden on the ship. The lots drew Yunus’s name however, due to him being known for his piety and good character they decided to draw lots again. However, his name kept being drawn and thus, it was decided he shall be ousted onto the sea. As a result of him being thrown into the sea, he was swallowed by a whale and remained in its belly for a long time.

فنادى في الظلمات أن لا إله إلا أنت سبحانك إني كنت من الظالمين
And he called out within the darknesses, “There is no deity except You; exalted are You. Indeed, I have been of the wrongdoers.”” (Surat Al-Ambiya Verse 87)
He kept on repeating this phrase – Laa Ilaaha Illaa anta subhanaka Innee Kuntu Min Adh-Dhaalimeen (There is no deity except You; exalted are You. Indeed, I have been of the wrongdoers) and thus, Allah answered him and delivered him from the distress that befalled him.
فَاسْتَجَبْنَا لَهُ وَنَجَّيْنَاهُ مِنَ الْغَمِّ ۚ وَكَذَٰلِكَ نُنجِي الْمُؤْمِنِينَ
“So We responded to him and saved him from the distress. And thus do We save the believers.” (Surat Al-Ambiya Verse 88)
Can you imagine the distress experienced by someone trapped inside the belly of a whale?? Can you imagine the loneliness that one would suffer being trapped in a dark environment for a lengthy duration?? Yet, he never swayed from remembering and having hope in his lord. Thus, from the greatest of means of obtaining happiness and removing grief from ones life is to remember Allah as much as possible. In particular, the above phrase of Yunus should be repeated by the believer.

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ End of Part 1 ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

 
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Posted by on August 27, 2014 in Miscellaneous

 

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A Glimpse into the Life of Sa’eed Bin Al-Musayyib رحمه الله

Name: (Abu Muhammad) Sa’eed Bin Al-Musayyib Bin Hazn Bin Abi Wahb Bin ‘Amr Bin ‘Aa-id Bin ‘Imran Bin Makhzoom

Born: 15/17 (After Hijrah) in Madeenah (Saudi Arabia)

He was born during the reign of ‘Umar Bin Al-Khattab RA and thus, emerged during the golden era (first 3 generations from the Ummah of Muhammad SAW) of Al-Islam. He was a man who had achieved great feats and thus, was given the title: ‘Sayyid At-Tabi’een – The Leader of the Tabi’een’. Many considered him to be the most knowledgeable amongst the Tabi’een. He was wedded to the daugher of the great Sahabah – Abu Hureirah RA.

An interesting lesson arises in respect to Sa’eed’s family name. Sa’eed ibn Al-Musayyib reported that the Prophet, sallallahu ‘alayhi wa sallam, once asked his grandfather, “What is your name? He said, “Hazn (i.e. rough). So the Prophet said, “Rather you are Sahl (i.e. ease). He replied, ” I will not change a name that my father gave me.” Ibn Al-Musayyib said: “So hardship (i.e. grief) did not cease to be with us after that.” (Bukhari)

This shows the importance of choosing good names for our children and how that has an impact upon our lives and the lives of our progeny to come.

APPEARANCE:

Abul Ghudn reports that he saw Sa’eed Bin Al-Musayyib having white hair and a white beard.
Muhassad Bin Hilal: “I never saw Sa’eed dressed in anything other than white”
Muhammad Bin Hilal said that he saw Sa’eed in a dark complexion wearing a nice hat with a white turban.

TEACHERS:

He narrated from Abu Bakr, ‘Umar, ‘Uthman, ‘Ali, Sa’d Bin Abi Waqqas, Hakeem Bin Hizaam, Ibn ‘Abbas, Ibn ‘Umar, Ibn ‘Amr Bin Al-‘Aas, His father – Musayyib, Mu’ammar Bin ‘Abdillah, Abu Dhar, Abu Darda, Hassaan Bin Thaabit, Zayd Bin Thaabit, ‘Abdullah Bin Zayd Al-Mazaani, ‘Ataab Bin Usayd, ‘Uthman Bin Abil ‘Aas, Abu Tha’labah Al-Khushany, Abu Qatadah, Abu Musa, Abu Sa’eed, Abu Hurairah (He was his father in-law), ‘Aishah, Asma Bint ‘Umays, Khalwa Bint Hakeem, Fatimah Bint Qais, Umm Sulaym, Umm Shurayk and others.

STUDENTS:

His son Muhammad, Salim Bin ‘Abdillah Bin ‘Umar, Az-Zuhri, Qatadah. Shurayk. Abuz Zinad, Sa’d Bin Ibrahim, ‘Amr Bin Marrah, Yahya Bin Sa’eed Al-Ansari, Dawud Bin Abi Hind, Tariq Bin AbdirRahman, ‘Abdul Hameed Bin Jubair Bin Shu’bah, ‘Abdul Khaliq Bin Salmah, ‘Abdul Majeed Bin Suhail, Abu Ja’far Al-Baaqir, Yunus Bin Yusuf and others had narrated from Sa’eed Bin Al-Musayyib.

HIS WANTING THE BEST FOR HIS FAMILY

‘Abdul Malik wanted to wed the daughter of Sa’eed to his son – Al-Waleed. However, he rejected this proposal. He was not willing to budge from this stance until, ‘Abdul Malik had enough and ordered for him to be whipped a 100 times on a cold day! Thereafter, he poured over him a pitcher of water and made him a wear an overcoat made from wool. Sa’eeds stance arose from his desire to marry his daugher to a god-fearing man – a man who bears the trait of Taqwa will be a man who will naturally give his wife her due rights and take care of her in the best of manners.

Ibn Wada’ah reports:

I used to sit in the gatherings of Sa’eed until, I went missing for a few days. When i returned to him he enquired ”Where were you?”. I responded ‘My wife had passed away so, I was busy attending to that affair’. He asked “Why did you not inform us, so, we may have attended her funeral?”. Thereafter, I wanted to stand when Sa’eed asked “Have you been introduced to a new woman (for marriage)?”. I said “YarhamakAllah (May Allah have mercy upon you), Who would want to marry me when I do not possess anything except, 2 Dirhams or 3?”. He said “Me”. I responded “Will you (really) do it?”. He said “Yes”. He then praised Allah and sent salutations upon the prophet and married me for 2 dirhams (or three). I, then prayed Maghrib and was heading back to my house. I was fasting and so, began to prepare my dinner which was with bread and oil. I then heard someone knocking so, I enquired “Who is it?”. The voice replied “Sa’eed”. I began to ponder about every man that I know who bears the name ‘Sa’eed’ except, Sa’eed Ibn Al-Musayyib as he was not seen for 40 years except, that he was in his house or the Masjid!. I opened the door and it was Sa’eed. I asked “Why did you not send someone over and I would have come to you?”. He replied “Because you have more rights that I come to you”. I asked “What is the matter (that has brought you here)?”. He said “You were an unmarried man, so I married you (to my daughter) and I dislike that you spend the night by yourself. Here is your wife”. She was standing behind him and could not be seen because of Sa’eeds tallness. Then he took her by the hand and escorted her past the door. She remained quiet out of modesty. I then placed a bowl of oil and bread besides the lamp so, she could see it. I then ascended to the rooftop and called out to the neighbours and told them the news about my marriage. This had reached my mother and she came to me. She said “My face is haram to your face (meaning ”I will not speak to you”) until, 3 days passes so, I could attend to her. So, I waited 3 days and then entered the house with her. She was the most beautiful of all people, the most knowledgeable about the book of Allah, the Sunnah of the prophet Muhammad SAW and the rights of the husband.

Ibn Wada’ah was a student of knowledge and Sa’eed knew him. He refused to marry him to ‘Abd Al-Malik as he was adamant in selecting a person known for his good character and one where his daughter will be treated in the best of regards. The aforementioned story is a testament to Ibn Wada’ahs good character as he obeyed his mothers request to wait 3 days before, spending the night with her even though, he was already married to her.

HIS SELF-HONOUR AND PERSEVERANCE UPON THE TRUTH

‘Imran Bin ‘Abdillah said “There was merchandise and 3000 Dirhams left for Sa’eed in the Bayt Al-Maal (Muslim treasury). He was called upon to retrieve it however, he refused saying “I have no need for this until, Allah judges between me and Bani Marwan”.

Another occasion, he was asked “What is it with you and Hajjaj…he doesn’t send for you nor, does he harm you. He replied “By Allah, I do not know except that he once entered the Masjid with his father and he prayed a prayer where he did not complete a rukoo nor a sajdah properly. So, I took a handful of pebbles and aimed it at him. Hajjaj then prayed in a calmer and more careful manner.

HIS ‘IBAADAH:

Ibn Hurmulah reports that Sa’eed said “I have not missed a prayer in congregation for 40 years”.

‘Uthman Bin Hakeem reports that Sa’eed said “The Mu’adhin did not call for the prayer for 30 years except, that I was present in the Masjid”.

Abdul Mun’im Ibn Idrees reports on the authority of his father that Sa’eed used to pray the morning prayer with the wudu he had made at the time of the night prayer for 50 years! *He would worship throughout the night between Ishr and Fajr*. Sa’eed Bin Al-Musayyib said about himself ‘I have not missed the first takbeer (Takbeeraat-l Ihram) in the prayer for about 50 years…nor have i seen the back of a mans feet in prayer for 50 years’ i.e. He was always present in prayer in the first row!

Ibn Hurmulah stated “I asked Sa’eeds servant – What was Sa’eeds salah like in his house?”. He replied “I do not know. He used to engage in an abundance of prayers. He used to recite Surat Al-Sad a lot.

TESTIMONIES:

Mahkool stated “I travelled the earth in pursuit of knowledge and I did not meet anyone more knowledgeable than Sa’eed Bin Al-Musayyib”.

‘Ali Bin Al-Madani: “I do not know of anyone from the Tabi’een that had more extensive knowledge than Sa’eed Bin Al-Musayyib..He is in my view the most highly regarded of the Tabi’een”

Abu Hatim: “There is not amongst the Tabi’een who is more nobler than Sa’eed Bin Al-Musayyib. He is the most established in the chains of narration (Of Hadeeth) in his reports from Abu Hureirah”.

Maymoon Bin Mihraan: “I came to Madeenah and I enquired ‘Who is the most proficient in Fiqh?”. I was directed to Sa’eed so, I asked him“.

Abu Nu’aym in his introduction of Sa’eed in his book – Al-Hilyah said “Saahib of ‘Ibadah and Jama’ah, chastity and contentment. And he was in adherence to his name when it came to performing ‘Ibadah – Sa’eed (in delight/happy) and he was distanced from acts of disobedience and ignorance”.

The Imaam (May Allaah have mercy upon him) passed away in the year 93/94 [After Hijrah].

 
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Posted by on August 23, 2014 in Biographies

 

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A Glimpse into the Life of Imam At-Tabari رحمه الله

Name: Muhammad Bin Jareer Bin Yazeed Bin Katheer Bin Ghaalib At-Tabari (Abu Ja’far)

Born: 224 (After Hijrah) in Tabaristan (Iran)

At-Tabari was nurtured under his fathers patronage and the signs of intelligence, gumption and desire of knowledge was evident in him from a young age. His father saw a dream whereby, his son was standing before the prophet SAW with a bag of stones in his possession and he was throwing these stones before the prophet SAW. He sought an interpretation of this dream and was told “Your son (If he grows older) will be from the major counsels in the religion and will defend the sharee’ah of his Lord”.

Accordingly, his father turned his attention in developing this gift that Allah blessed his son with by focussing his son on memorising the Qur’an. He memorised the entire Qur’an at the age of 7 and was leading the people at the age of 8 whilst, starting to write down Ahadeeth at the age of 9!.

Thus, it is no surprise that the legendary Imam was known for his contribution in the field of Tafseer. Sheikh Al-Islam Ibn Taymiyyah Rahimahullah said “….And the tafseer of Muhammad Bin Jareer At-Tabari is from the most sublime of Quranic exegeses and the most greatest in rank“.

APPEARANCE:

He was of brown complexion with wide eyes. He had a slim body with a tall stature. He possessed an eloquent tongue and had black hair and a black beard which remained with him until, he passed away. There were a few hairs that had apparent signs of greying but, it never changed. (Adapted from Sheikh Salih Al-Munajjids lecture on Ibn Jareer At-Tabari).

TEACHERS:

From the most prominent of his teachers were: Muhammad Bin ‘Abdil Malik Bin Abi Ash-Shawarib, Is-haq Bin Abi Isra-eel, Ahmad Bin Munee’ Al-Baghawi, Muhammad Bin Hameed Al-Razi, Abu Hatim Al-Waleed Bin Shajaa’, Abu Kareeb Muhammad Bin Al-‘Allaa’, Ya’qoob Bin Ibrahim Ad-Dawraqi, Abu Sa’eed Al-Ashja, ‘Amar Bin ‘Ali, Muhammad Bin Bashar, Muhammad Bin Al-Muthna and many others eminating from the regions of Iraq, Ash-Sham and Egypt.

STUDENTS:

From the most prominent of his students were: Ahmad Bin Kaamil Al-Qadi, Muhammad Bin ‘Abdillah Ash-Shafi’, Mukhallad Bin Ja’far, Ahmad Bin ‘Abdillah Bin Al-Husayn Al-Jubbany, Ahmad Bin Musa Bin Al-‘Abbas At-Tameemy, ‘Abdullah Bin Ahmad Al-Farghany, ‘Abdul Wahhab Bun ‘Umar Bin Muhammad Abu Tahir Al-Baghdadi, Al-Bazzaz, Muhammad Bin Ahmad Bin ‘Umar Abu Bakr Al-Dareer Al-Rumly and others.

HIS IMPECCABLE MANNERISMS

Ibn Jareer had a very controlled tongue. He used to safeguard it from harm (via the engagement lewd/illicit speech). He disassociated himself from characteristics that were not befitting of the people of knowledge and carried on this way until, his departure from this world. 

He was once debating with Dawood Bin ‘Ali Adh-Dhahiri about a particular matter. Dawood could not rebut the argument. This had distressed one of his companions who stood up and uttered harsh and foul words in the direction of Abu Ja’far. Abu Ja’far turned away and did not respond to him. Rather, he stood up and left the gathering. He then compiled a book on this issue refuting the claims (which he later destroyed after Dawoods death).

After Dawood had passed away, his son (Muhammad Bin Dawood) had started to abuse Abu Ja’far due to the incident that took place between them. When Abu Ja’far met with Muhammad Bin Dawood, he did not bring up the abuse but, rather, praised his fathers knowledge throughout. This had such a profound effect that Muhammad Bin Dawood stopped his abuse and the spreading of malicious rumours about At-Tabari.

HIS AMAZING KNOWLEDGE/COMPREHENSION/MEMORY

One particular incident that highlights the Imam’s mind-blowing knowledge and comprehension levels is the following incident which he narrates himself: -

“When I entered Egypt, there was not a single person of knowledge except, that they met with me. They tested me in knowledge to verify my comprehension. One day, a man came to me and asked me regarding a matter pertaining to prosody (the patterns of rhythm and sound used in poetry). I never had any knowledge regarding this and had to attend to his comprehension. So, I said to him “I cannot speak to you regarding prosody today; so, come to me tomorrow”. I sought from my friend a book on prosody by the great Khaleel Bin Ahmad which, he brought to me. I read through it during the night. I entered the night without having knowledge of prosody but, entered the morning as a prosodist. I had learnt the science (of prosody) in a single night!”

This incident highlights the gift of comprehension that Allah had bestowed upon Ibn Jareer Rahimahullah. The science of prosody takes a long time to learn yet, this phenomenal individual had mastered it in one night. This shows the determination, zeal and love for knowledge he had. May Allah have mercy upon him.

HIS ‘IBAADAH:

Abul ‘Ali Al-Tawmary reports: I was going to Baghdad during Ramadan with Abu Bakr Bin Mujahid to a masjid for Salat At-Teraweeh. He left his house and went passed his masjid but, did not enter. We carried on until, we arrived at the door for the masjid of Muhammad Bin Jareer. Ibn Jareer was reciting Surat Ar-Rahman and we listened to his recitation for a long period until, he departed. I said to him

“Ya Ustadh, you have left the people whilst, they are waiting for you. And I came to listen to this recitation…..” Ibn Jareer gave a very humble reply and replied “Leave this matter….”

He was known to be a man that took advantage of his time. He used to manage his time between affairs revolving around compilation (of books), teaching, sleep and ‘Ibadah. He would take a nap (Qayloolah) before Dhuhr, pray Dhuhr and begin to write until, ‘Asr. He would then depart to pray the ‘Asr prayer. After this, he would sit in the masjid to study the Qur’aan until, Maghrib. Thereafter, he would study Fiqh until, ‘Ishaa. He would then enter his house and once he had entered, he would not allow anyone to enter upon him unless, it was for a really important matter. In addition, to reciting his usual portion of the Qur’an, he would recite atleast a quarter of the Qur’an every night!.

TESTIMONIES:

Khateeb Al-Baghdadi: “He was one of the leaders of the scholars, precise in his words, many would return to adhere to his views due to his cognisance and excellence. He had acquired many sciences (disciplines of knowledge) of which no one of his time had a share in. He was a Haafidh of the book of Allah, knowledgeable of all its styles of recitation and had a strong insight into its profound meanings. He was one who possessed comprehension of the legislations of the Qur’aan. He was a scholar of the Sunnah and its routes i.e. that which was authentic and that which was not!. He had knowledge about the abrogated verses and that which was the abrogator. He was one who was well-informed about the statements of the Sahabah (companions), the Taabi’een and those after them…….”

Ibn Katheer: “He was one of the leaders of Islam, knowledgeable and in adherence to the book of Allah and the Sunnah of his messenger”. 

Imam Adh-Dhahabi: “The sublime Imam – The exegesist Abu Ja’far. Mastermind of excellent compilations…..(He was) from the senior and reliable scholars of Islam”.

Muhammad Bin Ishaq Bin Khuzaimah: “I do not know of anyone upon the earth who is more knowledgeable than Muhammad Bin Jareer”.

The Imaam (May Allah have mercy upon him) passed away in the year 310 [After Hijrah]

 
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Posted by on March 27, 2014 in Biographies

 

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The Ring – Is it Sunnah?

الحمد لله والصلاة والسلام علي محمد رسول الله

The ring is the source of much debate and differences of opinion. This article aims to shed light into this matter bi-idhnillah and aims to allow the reader to understand the different elements of Ikhtilaaf.

GOLD RINGS

The scholars have agreed that Gold rings are permissible for women and that it is Haram for men. This has been mentioned as a consensus by Ibn ‘Abdil Barr in his work entitled “Al-Istidhkar”.

Furthermore, Imam An-Nawawi Rahimahullah states in his Sharh of Sahih Muslim (14/65):

“The Muslims have agreed via a consensus upon the permissibility of wearing a gold ring for women and upon the prohibition of wearing a gold ring for men. The only exceptions to this is that which is narrated upon Abu Bakr Bin ‘Umar Bin Muhammad Bin Hazm who has permitted it and some of them who have deemed this act as Makhrooh (disliked) and not Haraam (prohibited). These 2 views are not valid and are opposed by these narrations mentioned by (Imam) Muslim together with the consensus of those before him upon its prescribed nature along with the prophets statement about silk and gold – “These two are haram for the males among my followers.” “

At-Tahawi Rahimahullah said in his Sharh Ma’aany Al-Aathar (4/262) after mentioning a few statements permitting wearing of Gold rings:

“Thus, it became established through these statements that wearing gold rings were once permitted, but, became prohibited thereafter. Consequently, it was established that it became Haram to wear it. It (referring to the Ahadeeth prohibiting gold rings) became an abrogator of that which was once permitted to wear…….”

Ibn Rajab in his work – Ahkaam Labas Al-Khawaatim:

“The abrogation of wearing gold rings did not reach some of the Sahabah who wore it”.

GOLD RINGS WORN BY CHILDREN

This issue is another topic subject to a difference of opinion between the people of knowledge. The scholars from the Ahnaf and Maalikiyyah have mentioned that it is disliked for Male boys to wear rings made out of Gold. Ibn ‘Abdil Barr, in ‘Al-Istidhkar’ mentioned that there was an “Ijma’ (consensus) that it is disliked, because, it makes the parents seem as if they are seeking to be at his worship” (due to him wearing a ring and thus, being perceived as sovereignty)

The dominant opinion within the Shafi’i school of thought is that the young child (Male) who has not reached puberty is likened to the female with respect to permissibility of wearing gold rings (permissible). However, the Hanbali texts state that it is haram for a young male child to be adorned in gold and rings are included in that prohibition (Sharh of ‘Umdah by Ibn Taymiyyah).

SILVER RINGS

The scholars have agreed upon the permissibility of the wearing of a silver ring for a female. As for men, then this requires immersion into further discussion:

The scholars from the Hanafi Madh-hab state that silver rings are sunnah for those who have a need for it – such as a Sultan or a judge (for stamping/seals) and refraining from wearing it is better for those who have no need for it.

The scholars from the Maaliki Madh-hab state that there is no harm in wearing rings made from silver but, rather, it is Mustahab (recommended) with the condition that one intends to follow the example of the prophet SAW. However, it is not permitted for the one who wears it with the intention of drawing amazement, ostentation and its like.

 Sheikh ‘Aleesh Al-Maliki Rahimahullah mentions in Manh Al-Jaleel (1/58):

 “The wearing of it (Silver rings) is permissible for the Male (who has reached puberty) if he intends by it to follow the precedent set by the prophet SAW which was 1 ring and its weight was that which was equivalent to 2 dirhams or lower than that. Anything, other than this is Haram….”

 The view of the Shaafi’iyyah is that it is sunnah for the male to wear a silver ring regardless, of whether he has authority or not (Mughni Al-Muhtaj 1/579) .

 The correct opinion stemming from the Hanbali Madh-hab is that wearing of silver for men is permissible but, not recommended. This was affirmed by Al-Mardawi in his work – Al-Insaaf (3/142):

 “The appliance of Silver for men is permissible (Mubaah) in accordance to the correct opinion from the Madh-hab and this was the view of many of the (Hanbali) scholars”.

 The reason why many of the scholars opted for the opinion that it is not Sunnah is because the prophet never wore a ring until, it was said to him “The kings do not accept letters, except, those that are stamped. Thus, he wore a ring. This was mentioned in the Saheehayn (Bukhari and Muslim) when the prophet SAW wished to send letters of Da’wah to Kisra, Qaysar and Najashi and was told that the letters have to be stamped for them to accept it. Thus, he used a silver ring and had the words Muhammadur Rasoolullah engraved on it.

They also argue saying that he did not wear the ring with the intention of it being an act of ‘Ibadah or Qurbah (attaining nearness to Allah). They liken this act to everyday actions such as the prophets usage of a vessel for Wudu and other permissible actions (that are not deemed Sunnah).

RINGS MADE FROM PRECIOUS STONES SUCH AS RUBIES AND PEARLS

An-Nawawi transmitted in his work – Al-Majmoo’ (4/466): – Ash-Shafi’i said in his book Al-Umm:

I do not find it a dislike that a man wears pearls except, if done for seemliness. Nor, is it a dislike for a woman to use it for fashion purposes except, if it entailed Haram. Nor, do I find it a dislike to wear rubies or chrysolite unless, if it was done from a point of extravagance or showing-off“.

Ash-Shibli Al-Hanafi states in Haashiyatihi ‘ala tabyeeni-l Haqaaiq (16-5/15):

“....There is no harm for a man to wear a ring made from a silver stone even its stone was made from marble, onyx, turquoise, ruby or emerald“.

Ibn Hazm in Al-Muhalla (#1920):

Jewellery made from silver, pearls, rubies and emerald: It is permissible for both men and women“.

Ibn-l Muflih states in Al-Furoo’ (2/480):

With respect to Jewellery made from gems and its like for men and women…….They (People of Knowledge) disagreed with respect to that for men except, the ring. For, they agree that the ring (for men) made from majority of the different types of stones is permissible from the likes of Rubies and others

Sheikh Salih Al-Fawzan in Al-Muntaqa (5/336):

As for rings made from other than gold, such as Silver and other metals, then it is permissible for a man to wear it even if it is a precious/expensive metal”.

RINGS MADE FROM IRON

The people of knowledge differed with respect to this:

The Ahnaf hold the opinion that rings made from Iron are Haram for both men and women. This is mentioned in Al-Jaami’ Al-Sagheer and other places.

The Hanabilah and Maalikiyyah are of the opinion that rings of Iron, Copper and Lead are disliked. Whereas, the Shaafi’iyyah permitted it.

Sheikh Ibn Baz Rahimahullah said that it is permissible to wear a ring made from iron as the hadeeth that prohibits iron rings is contradictory (Shaadh). The more authentic opinion in his view stems from the hadeeth of the prophet SAW whereby, he permitted it via his statement: “Look for something (to give as a dowry), even if it is a ring of iron.”

THE RING – TO BE WORN ON THE RIGHT OR THE LEFT HAND?

 This matter is flexible. Imam An-Nawawi Rahimahullah said:

As for the ruling regarding this mas’ala in the eyes of the Jurists, then they have agreed upon the permissibility of wearing the ring on the right and left. It is not disliked to wear the ring on any specific hand. However, they have differed over which hand is more preferable? Many amongst the Salaf wore their rings on their right whilst, many also wore it on their left..”. An-Nawawi Rahimahullah chose the opinion that wearing it on the right is more preferable since the ring is a form of adornment and the right hand is more noble and thus, more deserving of adornment and nobility. (Sharh An-Nawawi 299/14)

However, Al-Bayhaqi Rahimahullah said:

Abu Bakr As-Siddeeq, ‘Umar Bin Al-Khattab, ‘Ali Bin Abi Talib, Hasan and Hussain used to wear their rings on their left” (Al-Adab 373)

Imam Ahmad Rahimahullah was asked which finger he preferred, he replied the left and said it is more established (with respect to the narrations). Ibn Hajr Rahimahullah preferred the right.

WHICH FINGER SHOULD THE RING BE WORN ON?

 The Prophet got a ring made for himself and said, “I have got a ring made (for myself) and engraved a certain engraving on it so none of you should get such an engraving on his ring.” Anas Ibn Malik RA said “I saw the sparkle of the ring on his little finger”. (Bukhari and Muslim)

Anas Bin Malik also narrated that the prophet SAWs ring was here and he pointed towards his little finger (Muslim).

Imam Nawawi in his Sharh of Muslim said:

The Muslims have agreed that the Sunnah for men is to wear it on their little finger. As for women, they may wear the ring on their various fingers“.

FORBIDDEN FINGERS FOR THE RING

Abi Burdah narrates “Ali RadiyAllahu ‘Anh said: “the prophet SAW forbade me that I wear a ring on this or this finger of mine.” The narrator says that he pointed to the middle finger and the one next to it [i.e. the index finger] (Muslim).

 
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Posted by on March 6, 2014 in Miscellaneous

 

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A Glimpse into the Life of Imam Hasan Al-Basri رحمه الله

Name: Al-Hasan Bin Abi-l Hasan Yassaar Al-Basri (Abu Sa’eed)

Born: 21 (After Hijrah) in Madeenah (KSA)

He was born during the last 2 years of the reign of ‘Umar Bin Al-Khattab RA. His mother was the servant of the wife of the prophet – Umm Salamah RadiyAllahu ‘Anha. It is said his father was a captive in Meesan (prisoner of war) and was a servant of Jameel Bin Qutbah.

The wisdoms and knowledge Al-Hasan possessed were seen from a young age. Whilst, still at a young age, his mother left him to the teachings of the Sahaba who made Du’a for him. From amongst those who supplicated for him was ‘Umar Bin Al-Khattab RA who said

اللهم فقهه في الدين وحببه إلى الناس

“Oh Allah, grant him understanding of the religion and make him beloved to the people”.

Originally, he was from Meesan but, he was born and raised in Madeenah amongst the Sahabah. He then travelled to Kaabul. He was a scribe for Rabee’ Bin Ziyad in Khurasan during the era of Sayyidina Mu’awiyah Bin Abi Sufyan RA. Thereafter, he lived in Basra and thus, became known as Al-Hasan Al-Basri (Hasan of Basra).

APPEARANCE:

Adh-Dhahabi: He was a man who had a complete form – a handsome image, beautiful and was described as brave.

Shu’bah: I saw Al-Hasan and saw him with a black turban.

Al-‘Awaam Bin Huwshab: No one resembles Al-Hasan except, a prophet.

TEACHERS:

He narrated from ‘Imran Bin Husain, Mugheerah Bin Shu’bah, ‘Abdur Rahman Bin Samurah, Abu Bakrah, Nu’man Bin Basheer, Jundub Bin ‘Abdillah, Samurah Bin Jundub, Ibn ‘Abbas, Ibn ‘Umar, Jabir, ‘Amr Bin Thu’lab, ‘Abdullah Bin ‘Amr, Mu’qal Bin Yassar, Abu Hureirah, Aswad Bin Saree’, Anas Bin Malik and many others from the Sahabah and the Kibaar from the Tabi’een like Ahnaf Bin Qais and Hitaan Al-Raqashy.

STUDENTS:

Yazeed Bin Abi Maryam, Ayyub, Qatadah, ‘Awf Al-A’rabi, Bakr Bin Abdillah Al-Muzni, Jareer Bin Haazim, Abul Ash-hab, Rabee’ Bin Sabeeh, Sa’eed Al-Jareeri, Sa’d Bin Ibrahim Bin ‘AbdirRahman Bin ‘Awf, Sammaak Bin Harb, Shaybaan An-Nahw, Ibn ‘Awn, Khalid Al-Hadhaa’, ‘Ata Bin Saa-ib, ‘Uthman Al-Batti, Waqrah Bin Khalid, Mansoor Bin Zaadaan, Mu’bad Bin Halaal, Yazeed Bin Ibrahim At-Tasturi, Mu’awiyah Bin ‘Abdil Kareem Ath-Thaqafi and others. 

HIS FIRMNESS UPON THE TRUTH

During the caliphate of Yazeed Bin Abdil Malik, the governor of ‘Iraq Umar Bin Hubairah summoned Muhammad Bin Sireen, Ash-Sha’bi and Hasan Al-Basri and told them:

“Yazeed is the caliph and he seeks to preside over his citizens. He takes covenants from them whereby, they pledge allegiance of obedience to him. He took from us an oath of loyalty and obedience. He wrote to me with orders so, I have followed him in that regard. What do you think (asking them to pledge allegiance to Yazeed)?”

Ibn Sireen and Ash-Sha’bi did not give a clear answer so, Ibn Hubairah asked Hasan what he thinks. Al-Hasan replied

“Oh Ibn Hubairah, Fear Allah with respect to Yazeed and do not fear Yazeed more than Allah. Indeed, Allah can prevent you (from the clutches) of Yazeed, but, Yazeed cannot prevent you from Allah. The time for sending the angel (of death) to you is nearing. The angel will remove you from your bed and exile you from your spacious palace to your narrow grave. There shall be no saviour for you except, your deeds. If you disobey Allah, then Allah will replace this authority (dominion) with someone who will aid the religion of Allah and his servants. So, do not infringe upon the religion of Allah and his servants against Allah. For indeed, there is no obedience to the creation if it involves disobedience to the creator”.

Ibn Hubairah sought to reward Hasan but, Hasan declined it

HIS STATEMENTS/ADVICE/WISDOM

‘Imran Bin Khalid reports that Al-Hasan said: “Indeed, the believer awakens to a state of grief and retires at night in a state of grief and he does not change to a state other than that. That is because he is in between two wings of fear – Between the sins that he has committed in the past; of which he does not know what Allah will do with it (i.e. will he hold him accountable or forgive him for it) and the amount of time that remains for him (in the Dunya); of which he does not know the perils that he will be afflicted with”. 

‘Imran Al-Qaseer reports “I enquired about a matter to Al-Hasan and said – The Fuqaha (Jurists) say “such and such” to which he responded “Have you seen a Faqeeh (Jurist) with your own eyes?. The Faqeeh is only he who is a Zaahid (ascetic) in the Dunya, observant in his religion and persistent in his worship of his lord, ‘Azza Wa Jal”.

Talha Bin Sabeeh reports that Al-Hasan said: “The believer is the one who acknowledges what Allah said just as he said it (without any form of deviation). The believer is the most excellent in actions and the most fearful (of Allah) out of the people. If he was to spend the equivalent of a mountain from his wealth (for the sake of Allah); he would not feel secure of its acceptance. He does not increase in piety, dutifulness and worship except, that he increases in fear saying “I am not saved”. Whereas, the hypocrite says “The people are many and he (Allah) will forgive me and there shall be no harm upon me. He forgets about working righteous deeds all the while, holding vain hopes of Allah Ta’ala”.

Hisham Bin Hassaan said: I heard Al-Hasan swearing by Allah saying no one honours and cherishes money except, Allah debases him.

Hazm Bin Abi Hazm said: I heard Al-Hasan say “How wretched are the 2 companions – The Dinaar and the Dirham. They will not benefit you until, they depart from you!”

Abu ‘Ubaidah An-Najy reports that Al-Hasan said: “O son of Adam, to abstain from a sin is easier for you than curing it later on through repentance. How can you be sure that you will not commit a deed so grave in its wickedness that the door of repentance will be closed before you?”

HIS ‘IBAADAH:

As-Sirri Bin Al-Yahya: “Al-Hasan used to fast the 3 white days, the sacred months and every Mondays & Thursdays”.

On the authority of Shu’ayb who said: “I saw Al-Hasan reciting the Qur’aan and then weeping until, his beard became drenched in tears”.

TESTIMONIES:

Qatadah: Al-Hasan was the most knowledge of the people regarding matters pertaining to Halal and Haram

Khalid Bin Rabah reports that Anas Bin Malik was asked regarding a particular matter to which he responded: Upon you (to ask) is our leader – Al-Hasan. Indeed, we hear and he hears; but, he memorises/preserves what he hears whilst, we forget!.

Abu Burdah: I have never seen anyone resemble the companions of Muhammad SAW more than him.

Ayyub:  Al-Hasan used to speak with words that used to penetrate the hearts. There came a group of people after him who spoke with words exiting their mouths as if they are vomiting (not beneficial). 

Mu’adh Bin Mu’adh: I said to Ash-‘ath – You had met ‘Ata whilst, having a query; why did you not ask him about it? He responded: I have never met anyone after Al-Hasan except, I view them to pale in significance.

Khalid Bin Safwan: I met Maslamah Bin ‘Abdil Malik who asked to be informed about Hasan Al-Basri. I responded:

“May Allah rectify the Ameer! I shall inform you about him. I would accompany his side and used to sit in his gatherings. He was the best of the people in making his public deeds the same as that which he would do in private (no split personality). He was the best of the people in implementing his words. He would be true to his word and if he would instruct the people with an order; he would be working hard to fulfil it. If he was to prohibit something; he would be the most committed amongst the people in abandoning it. I viewed him to be free of need from the people whilst, the people were in need of him. Maslamah said: Enough! How can a (group of) people go astray with the likes of him amongst them?”

The Imaam (May Allaah have mercy upon him) passed away in the year 110 [After Hijrah]

 
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Posted by on December 29, 2013 in Biographies

 

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