Monthly Archives: February 2006

“One Will Be With Whom He loves”

Comment previously made in “Love of the Messenger of Allah”:

salaamu ‘alykum,sidi would you know the exact hadith (preferably in arabic or a reference) where a bedouin asks the Prophet sallallahu alyhi wasallam about the Last Hour. and then he sallallahu alyhi wasallam responds by saying “what have you prepared for it?”. the bedouin then responds by saying “Nothing. execpt for two things. Love for the Prophet and Love for Allah”. the prophet sallallahu alyhi wasallam then said: “he will raised with the one he Loves..”

The above hadith was narrated Imam Bukhari (Kitab Fadha’il al Sahaba: Bab Fadha’il ‘Umar ibn Khattab #3732; Kitab Al Adab: Bab Alamati hub Allah #6241) and Imam Muslim (Kitab al birr #6878-81 and 6883), Tirmidhi in his Sunan (Kitab al Zuhd), Imam Ahmad in his Musnad (Vol 3: Musnad Anas ibn Malik), Qadhi Iyad related it in his Al Shifa’ (Chapter Two: Section on the reward of loving the Prophet) with the following words:

حدثنا أبو محمد بن عتاب بقراءتي عليه ، حدثنا أبو القاسم حاتم بن محمد ، حدثنا أبو الحسن علي بن خلف ، حدثنا أبو زيد المروزي ، حدثنا محمد بن يوسف ، حدثنا محمد بن إسماعيل ، حدثنا عبد الله ، حدثنا أبي ، حدثنا شعبة ، عن عمرو بن مرة ، عن سالم بن أبي الجعد ، عن أنس رضي الله عنه -أن رجلاً أتى النبي صلى الله عليه و سلم فقال : متى الساعة يا رسول الله ؟ قال : ما أعددت لها ؟ قال : ما أعددت لها من كثير صلاة و لا صوم و لا صدقة ، و لكني أحب الله و رسوله . قال : أنت مع من أحببت

Anas said that a man came to the Prophet and asked, “When will the Last Hour come, Oh Messenger of Allah?” He (the Prophet) asked ,”What have you prepared for it?” He replied, “I have not prepared a lot of prayer or fasting or charity for it, but I love Allah and His Messenger.” The Prophet said, “You will be with the one you love.”

Imam Al Kattani in his Nazm al Mutanasir states that the phrase “One will be with whom he loves” is mass transmitted from 15 companions. Similarly, in the Sharh of the Ihya it is stated that this phrase is “very well known (mashhur jiddan) or Mass-Transmitted from the Prophet (Allah bless him and grant him peace) from many paths.”

Al Zarqani stated it was mass transmitted in his Sharh al Mawahib.

Wasalam

Salman

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Beautiful Farsi Poetry: Sayyidi wa Shaykhi Muhammad Nur Al Amin Shah Al Chishti

Please see:

Sayyidina Muhammad Nur Al Amin (May Allah allow us to benefit from his blessings): Farsi Poetic Recitation

Blessings on the Prophet, his family, and his companions.

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Love of the Messenger (Allah bless him and grant him peace)

From: Ashrafiyah

تعصی الرسول وانت تظھرحبھ

 

ھذا العمری فی الفعال بدیع

 

لو کان حبک صادقا لاطعتھ

 

ان المحب لمن یحب مطیع

(ابن مبارک رح)

You disobey the Messenger صلی اللہ علیہ وسلم and claim to love him,

I swear by my life, this thing is impossible,

If you were true in your claim, you would have obeyed him,

For indeed, a lover obeys the one he loves.

 

مواعظ اشرفیہ: شکر النعمۃ بذکرالرحمۃ/الابقاء 1981 ص141

Also see:

Qadhi ‘Iyad: The Necessity of Loving the Prophet

How much should the Prophet be loved?

How can I increase my love for the Prophet? Shaykh Amjad Rashid

Shaykh Gibril Haddad mentioned a beautiful hadith:

“A man came to the Prophet and said: ‘Messenger of Allah, I love you more than my family and my possessions. I remember you and I cannot wait until I can come and look at you. I remember that I will die and you will die and I know that when you enter the Garden, you will be raised up high with the Prophets. When I enter it, I will not see you.’ Allah then revealed: ‘Whoever obeys Allah and the Messenger, they are with those whom He has favored: the Prophets, the True Saints, the Martyrs, and the Righteous. Ah! What an excellent company.’ (4:69) The Prophet called the man and recited the verse to him.”

Tabarani and Ibn Mardawayh narrated it from `A’isha and Ibn `Abbas, and Qadhi `Iyad cited it in al Shifa’ as well as Ibn Kathir in his Tafsir (1:310) and al Baghawi in his.

May Allah make us among the company of the Prophet’s and Martyrs and ‘Awliya – Amin.

Blessings on the Prophet, his family, and his companions.

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Praying Against the Cartoonist? Shaykh Habib ‘Ali’s Answer

From: I Love Prophet Muhammad Blog

Question:  Are we allowed to pray against the cartoonist who drew the pictures attacking the dignity of the Prophet Muhammad (may Allah bless him and give him peace)?

Answer:   From the rights upon the Muslim is that he pray against he who harms the Prophet (may Allah bless him and give him peace).  This is unto those who harm him and not unto the entire group of peoples of the West as there are people in the West whom are Muslims, and also people in the West who do not agree with this harming of the Prophet (may Allah bless him and give him peace).  Yet let me give you something better.  Something which is better in the eyes of the Messenger of Allah (may Allah bless him and give him peace) – because as he said while the blood was dripping from him in the Battle of Uhud:

O God guide my people for indeed they do not know.

And we say on this very day “O God guide them for indeed they do not know.”

Habib `Ali Jifri on Feb. 17th 2006 “al-Mizan” on IQRA Television.

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More on Sincere Intentions… Ibn Ata’illah’s Hikam

Please see:

Ibn Ata’illah’s Hikma: Explained by Ibn ‘Ajiba

Also see:

Shaykh ‘Abd Al Qadir: Virtue and Sinceriy

Imam Nawawi on sincerity

Sayyidi Faraz: Intention, Validity and Sincerity

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Actions are Judged by Intentions: Imam Nawawi’s Arba`in [1]

Imam Nawawi states:

الحديث الأول

عن أمير المؤمنين أبي حفصٍ عمر بن الخطاب رضي الله عنه قال : سمعت رسول الله عليه وسلم يقول : سمعت رسول الله صلى الله عليه وسلم قال : ( إنما الأعمال بالنيات ، وإنما لكل امرئ ما نوى ، فمن كانت هجرته إلى الله ورسوله فهجرته إلى الله ورسوله ، ومن كانت هجرته لدنيا يصيبها أو امرأة ينكحها فهجرته إلى ما هاجر إليه ) .

رواه إماما المحدثين أبو عبد الله محمد بن إسماعيل بن إبراهيم بن المغيرة بن بردزبه البخاري وأبو الحسين مسلم بن الحجاج بن مسلم القشيري النيسابوري في صحيحيهما اللذين هما من أصح الكتب المصنفة .

From the Commander of the Faithful Abi Hafs ‘Umar Ibn Al Khattab, who said : I heard the Prophet of Allah (Allah bless him and grant him peace) say :

“Actions are but by intentions and every man shall have but that which he intended. Thus he whose migration was for Allah and His messenger, his migration was for Allah and His messenger, and he whose migration was to achieve some worldly benefit or to take some woman in marriage, his migration was for that for which he migrated.”

 

The two imams of hadith: Abu `Abdullah Muhammad ibn Isma`il ibn Ibrahim ibn al Mughira ibn Bardizbah al Bukhari and Abu Al Husayn Muslim ibn al Hajjaj ibn Muslim al Qushayri al Naysaburi narrated it in their two collections of sound hadith which are the soundest of all hadith compilations.

The Importance of this Hadith

Imam Nawawi stated in his Sharh of Sahih Muslim:

‏قوله صلى الله عليه وسلم : ” ( إنما الأعمال بالنية ) الحديث . أجمع المسلمون على عظم موقع هذا الحديث

“The Prophets saying, ‘Actions are by Intentions’. There is agreement amongst the Muslims on the greatness of this Hadith.”

The above hadith is considered one the “Pivots-of-Islam Hadith” (al hadith al lati `alayha madar al islam) as stated by Imam Nawawi in his Bustan Al `Arifin. This is because it relates to ones outward actions and makes clear that the acceptance of these outward actions are intrinsically related to ones intentions.

Both Imam Shafi`i and Imam Ahmad ibn Hanbal stated that this hadith conveyed a third of the knowledge of the religion. This is mainly because the religion is a combination (majmu’a) of three things, as Imam Badr Al Din `Ayni stated in his Umdat Al Qari, which are:

قول و فعل و نية

“Sayings, Actions and Intention.”

This can be interpreted, thus, as:

[1] The tongue

[2] The various body parts such as hands, feet and so forth.

[3] The heart

Since the intention is connected to the heart this hadith was given the title of “A third of Islam” as Ibn Daqiq al `Id and Imam Nawawi stated in their respected commentaries:

قال الشافعي وآخرون : هو ثلث الإسلام

Imam Bayhaqi further stated, as narrated in the Mirqat, that the intention is actually the “first of the three”, meaning, that it takes precedence over sayings and actions due to the reason outlined previously i.e. all outward actions are only accepted based on intentions. This precedence is also supported in the hadith narrated by Ibn Hajar Haythami in his Majma’ al Zawa’id (Bab niyyat al mu’min wa ‘amal al munafiq) from Sahl ibn Sa`d:

نية المؤمن خير من عمله

“The intention of a believe is better then his action.”

The Meaning of the Phrase “Actions are by Intentions”

[a] Actions

Before proceeding one should know the difference between `amal and fi`l, which although is sublte still exists.

Shaykh Al Hadith Salimullah Khan states in his commentary on Mishkat al Masabih that the difference between `amal and fi`l is that an `amal is done after thinking and contemplating. Therefore, we have the saying:

العمل ما كان عن فكر و روية

However, a fi`l is general (aam) and refers to acts done knowingly or unknowingly, thus the saying:

والفعل عام لما كان بعلم أو بغير علم

Secondly, `amal points to perseverance and continuance due to the fact that there is contemplation and thought behind it. This is not the case with fi`l as Allah Most high states in the Qur’an (Surah Feel):

أَلَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ بِأَصْحَـٰبِ ٱلْفِيلِ

And the destruction of the “People of the Elephant” occurred over a small, effortless period.

Benefit: Thus, we see that when pointing to good actions, which remain consistent and continuance, the Prophet (Allah bless and grant him peace) used the word “a`maal” and not “af`aal“. This is the same reason why the Qur’an uses the word `amal at various places to describe rightous deeds. Therefore, one will never see the Qur’an stating, “wa af`alu salihan“.

Thirdly, “sayings” (qawl) are also included within `amal but they are not related to a fi`l. So, ‘amal relates to that which is within the capacity of human ability (“qawl” is), but since fi`l is general it relates to all things – whether humans are able to do them or not. Since man is only responsible for that which is within his ability, this provides another reason why the Qur’an states “`amalu salihan” and not “af’alu salihan” and why the Prophet used the word `amal.

With this in mind one can proceed to define what the phrase Actions signifies in this hadith. Imam Nawawi states:

“By saying “Actions are by Intentions,” the Prophet (Allah bless him and grant him peace) meant acts of obedience at the exclusion of permitted actions that are neither recommended nor disliked.”

This is because a permitted action that does not serve any need does not imply or draw one closer to Allah. Similarly, a disliked action will remain disliked regardless of the intentions. Al Harith al Muhasibi stated:

“There is no sincerity in a forbidden action nor in a disliked one, as in the case of someone who looks at something which is forbidden for him to look at, claiming that he only looks in order to reflect upon God’s handiwork.”

However, a permitted action may become an act of obedience with the right intention. Shaykh `Abd Al Ghani Nabulisi states:

المباح بالنّيةِ طاعةَ

“The permissible with (sincere) intention becomes obedience (to Allah)”

Defining “actions” Imam Nawawi further states:

“By his word “actions” it is possible that the Prophet meant the soundness of actions, or the correctness of actions, or the acceptance of actions by God, or the perfection of actions. The latter is the sense adopted by Imam Abu Hanifa.
Whatever is by way of eliminating something is not counted as one such action. For example: to remove filth from oneself, to resist force, to reject faults, to convey gifts, and other than that. The soundness of these actions is not dependent upon correcting one’s intention; however, their reward is dependent upon the intention of drawing near to God.”

(Translated by Sidi Gibril Haddad)

[b] Intentions

Linguistically, intention relates to any type of directing, aim, or objective. This is what Qadhi Baydhawi stated.

In its shari`ah usage, it relates to specifying ones directing and aim to an action in order to attain Allahs pleasure and proceeding to fulfill that act. If he intends to do it and then delays, it is considered a “decision” (‘azm).

The intention can be divided into three types:

[1] In order to distinguish an act of habit from an act of worship. An example of this would be one sitting in a mosque to rest compared to one sitting therein with the intention of i`tikaf (seclusion/retreat).

[2] In order to distinguish an act of worship from another act of worship. An example of this is praying four rakahs during Dhuhr time. The intentions helps distinguish whether one is praying fardh or the sunnah.

[3] In order to distinguish an object of worship from another object of worship. This is the definition in the usage of the Qur’an, that ones worship be solely for Allah without any partners. This is also the meaning intended by the Sufis in their discussion of sincerity (ikhlas).

As for riya’ (showing-off), it is the opposite of sincerity, and it is of two kinds:

[1] Seeking none other then the people’s pleasure. This is why al Samarqandi said:

“All that one does for the sake of God the Exalted is accepted, and all one does for the sake of people is rejected.”

[2] Seeking both the people and the Lord of the people. This is why Shaykh `Izz ibn `Abd al Salam said:

“If he performed the obligatory prayer both for the sake of Allah the Exalted and for the sake of the people, then his prayer is definitely not accepted because he has ascribed a partner to God at the root of his action.”

Both of these amount to nothing in the eyes of Allah.

Showing-off can also be through leaving an action for people such as in the case of someone resolving to do an act of worship and leaving it out of fear that people will see him. However, if he leaves and goes into seclusion and does the act – this recommended.

Similarly, advertising ones actions is also a form of showing-off. The Prophet (Allah bless him and grant him peace) said (agreed upon hadith):

‏قال رسول الله ‏ ‏صلى الله عليه وسلم ‏ ‏من ‏ ‏سمع ‏ ‏سمع ‏ ‏الله به ومن ‏ ‏راءى ‏ ‏راءى ‏ ‏الله به

“Whoever advertises himself, God will advertise him, and whoever exhibits himself, God will exhibit him.”

This is why many of the righteous considered forming a sound and pure intention as extremely difficult. Imam Sufyan Thawri would say as stated by Ibn Rajab in his Sharh on Imam Nawawi’s Arba`in:

“Nothing is more difficult for me to treat than my intention (niyya) for indeed it turns on me!”

The Three States Characterizing Sincere Actions

These are:

[1] An action performed out of fear of God the Exalted. This is the worship of slaves (`abid).

[2] An action performed in the pursuit of the Garden of Paradise and the pursuit of reward. This is the worship of traders (tujjar).

[3] An action performed out of shame before God and in order to fulfill the duty of servanthood and give thanks while one sees oneself remiss despite doing all this, fearing in his heart because he does not know, even then, if his action is accepted or not: This is the worship of free men (ahrar).

We pray to Allah to allow us to have sincere intentions alongside our actions, rather the sincerest of all intentions.

Blessings on the Prophet, his family, and his companions.

Wasalam

Salman

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Did someone say “music”?

Salamu 'Alaykum

Ruling: Impermissible – except the duff – according to the vast majority of the Ummah. Please see:

Mufti Muhammad ibn Adam: A Detailed Fatwa

Shaykh Nuh on Music

Shaykh Nuh (May Allah allow us to benefit from his blessings) said:

So [for] those of Taqwa and Iman the ruling is clear…

However, due the difference that exists regarding the issue one should not go about condemning those who permit Music – in specific the 'Ulema who are the "heirs of the prophet's". At the same time one should understand the circumstances and contexts within which these 'ulema gave these verdicts. Shaykh Nuh out lines this in his audio.

The Essentials Of The Fiqh Of Commanding The Good And Forbidding The Evil

1. Commanding the good and forbidding the evil is one of the most important of Islamic duties. The Prophet (Allah bless him & give him peace) cautioned us, ““Command the right and forbid the wrong, or Allah will put the worst of you in charge of the best of you, and the best will supplicate Allah and be left unanswered.”

2. Scholars mention, however, that commanding the good and forbidding the evil is only obligatory if one thinks that the person would listen.

3. Otherwise, if one does not think they will listen, it is recommended.

4. However, if a greater harm or worsening of the situation is feared, then it would be better (or even obligatory, in some cases) not to say anything, because legally one choose the less harmful of two matters.

5. It would be an obligation, however, to hate the wrong in one’s heart.

6. With this, if it is ongoing in one’s presence (such as listening to unlawful talk) it would be obligatory to leave if even stopping it (such as by subtly changing the topic) is not possible. Similarly, if a sister is not properly covered, one cannot allow oneself to look at her uncovered hair or limbs. Similarly, if a brother is wearing very tight trousers, one cannot look at the (tightly-covered) area between his navel and knees.

7. Sayyidi Abd al-Ghani al-Nabulsi (Allah have mercy on him) cautions that the general Prophetic way in commanding the good and forbidding the evil is to do so in a discreet, non-specific manner, in order to preserve the honor and feelings of the one who is wrongdoing to the extent possible.

[From: Sharh al-Tariqa al-Muhammadiyya, Sayyidi Abd al-Ghani al-Nabulsi; Radd al-Muhtar, Allama Ibn Abidin; al-Hadhr wa’l Ibaha, Shaykh Khalil al-Nahlawi]

See: SunniPath

Blessings on the Prophet, his family, and his companions.

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