Archive for May, 2008

Rasul Allah, sal Allah alayhi wa sallam, said,

“There was once a
merchant who would lend money to people.  Whenever the person he
lent money to was in difficult circumstances, he would say to
his employees, ‘Forgive him so that Allah may forgive us.’ So,
Allah forgave him.”

– Sahih Al-Bukhari, Volume 3, Hadith 292

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Hadhrat Huzaifah (R.A) says,

“Whenever the Holy Prophet (saw) happened to face any difficulty, he would at once resort to Salaah.”

(Sunan Abi Dawood).

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On the authority of son of Abbas (may Allah be pleased with them both), from the Messenger of Allah (peace be upon him), among the sayings he related from his Lord (glorified and exalted be He) is that He said:

Allah has written down the good deeds and the bad ones. Then He explained it [by saying that] he who has intended a good deed and has not done it, Allah writes it down with Himself as a full good deed, but if he has intended it and has done it, Allah writes it down with Himself as from ten good deeds to seven hundred times, or many times over. But if he has intended a bad deed and has not done it, Allah writes it down with Himself as a full good deed, but if he has intended it and has done it, Allah writes it down as one bad deed.

It was related by al-Bukhari and Muslim.

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If I can endure for this minute
Whatever is happening to me,
No matter how heavy my heart is
Or how dark the moment may be

If I can remain calm and quiet
With all the world crashing about me,
Secure in the knowledge God loves me
When everyone else seems to doubt me

If I can but keep on believing
What I know in my heart to be true,
That darkness will fade with the morning
And that this will pass away, too

Then nothing in life can defeat me
For as long as this knowledge remains
I can suffer whatever is happening
For I know God will break all of the chains

That are binding me tight in the darkness
And trying to fill me with fear
For there is no night without dawning
And I know that my morning is near.

(Helen Rice – 20th century American Poet)

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Shaikh-ul-Islam Ibn Taymiyyah said: “The Arabic Language is from the Religion, and the knowledge of it an obligation. For surely the understanding of the Qur’aan and the Sunnah is an obligation, and these two are not understood except with the understanding of the Arabic Language, and whatever obligation is not fulfilled except by certain steps then those steps themselves become obligatory (to fulfil the initial obligation)”

The Necessity of the Straight Path by Ibn Taymiyyah (1/470)

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Surah Yunus [10:11] – If Allah were to hasten onto man the ill that they have earned.

وَلَوْ يُعَجِّلُ اللّهُ لِلنَّاسِ الشَّرَّ اسْتِعْجَالَهُم بِالْخَيْرِ لَقُضِيَ إِلَيْهِمْ أَجَلُهُمْ فَنَذَرُ الَّذِينَ لاَ يَرْجُونَ لِقَاءنَا فِي طُغْيَانِهِمْ يَعْمَهُونَ

If Allah were to hasten on for men the ill (that they have earned) as they would hasten on the good, their respite would already have expired. But We suffer those who look not for the meeting with Us to wander blindly on in their contumacy.

After the introductory verses 1-10, the Quran takes up admonition which is the main subject of the Surah. In order that we may understand this fully we should note two things about the background.

1st a little before the revelation, the continuous horrible famine, which had afflicted Makkah for seven long years and humbled the haughty Quraish. This horrible famine had now come to an end. This famine caused the Quraish to even seek the Dua of the Prophet SAW to intervene on their behalf. Abu Sufyan approached the Prophet SAW and requested “Please pray to Allah to remove this affliction from us”. The famine was thus removed and their hearts again over come by shaytan.

A side note, it is the trait of the kuffar to neglect Allah swt in times of ease and turn to him in times of hardship, and just as the hardship is removed, they again neglect. A believer should thank Allah swt and remember Him swt at all times.

2ndly secondly the Ayah answers the questioning of the kuffar, that they put to the Prophet SAW “You are always threatening us with Allah’s wrath, why doesn’t the Devine torment visit us and why is it being delayed”.

Shaiykh Salih Al Uthaimeen RA writes in the sharh of the Tafseer of his Ustad, this Ayah is a display of Allah swt‘s forbearance and benevolence with His servants. Allah swt does not respond to them when they pray an evil prayer against themselves or their wealth or their children during times of hardship or anger.

Allah swt uses His Infinite Knowledge for the benefit of mankind, knowing that later insan will regret what he asked for. So Allah swt out of kindness save him from his own evil.

Wa low – and if. This “if” (low) is the least likely out of the conditionals. So what follows, there is not a possibility of it happening, it is just to explain a point. This waw is described as being haraf al isti2naf.

And were Allah to hasten, wa law, here is an if adding a condition that is not. It is not in Allah swt’s sunnah to make Ajallah, or to hasten for His creation the wrong that they ask for or that is due for them. Therefore this wa law, it is one to make a point, “that if I was to do that”.

yu3ajjil – to hurry something, this one (form 2) is the transitive whereas form 1 has the same meaning in an intransitive sense.

Allahu – Allah, He is the subject here doing that action of yu3ajjil

linnaas – for the people, this is an indirect object for the action

ash-sharra – the evil, this is the direct object for that action. The evil that they have earned or tafsir ibn kathir explains that this can refer to the evil that people requested by making dua for that in times of grief and anger and it is from Allah’s mercy that He does not respond to that.

..for mankind the evil as He hastens for them the good,

here a very important parable is drawn, Allah swt does make haste for insan that the good reaches them quicker. Meaning that the good coming for insan comes faster than the bad.

isti3jaalahum – isti3jaal is the masdar from form 10 of the same root 3-j-l. This is their seeking to hurry up or wishing to hasten something. hum refers to an-naas

bil khayr – the good. This is when they are seeking to hasten the good for themselves; it could be like when people make dua asking for good. It is a contrast here between the two, that when they seek to hasten to good, Allah grants this but for the bad He doesn’t.

la-qudhiya la indicates that this is the 2nd part of that conditional clause coming now. So what follows is giving the conclusion of that.
qudhiya is a passive verb, but the meaning is that Allah would have been ultimately the doer of that action. qadhaa is like to settle or determine something. In Allah’s case it can be translated “decreed”

ilayhim – for them, to them

ajaluhum – their end. The sound of this root is similar to the one which came before with yu3ajjilu, isti3jaal… this is different by one letter, but the similarity could be effective when u hear it.

The overall meaning for this part, la qudhiya ilayhim ajalahum is like they would have been finished, they would have been destroyed/perished. Another way of saying this or explaining in Arabic is given ‘la uhlikoo wa ubeedoo’ and that is if Allah did hasten the evil towards them, this would be the consequence. But He did not do that.

About this sentence in the ayah mujahid said:

“It is the man saying to his son or money when he is angry, `O Allah don’t bless him (or it) and curse him (or it).’ Should Allah respond to this man in this request as He responds to him with good, He would destroy them.”

…then they would have been ruined.

Abu Bakr Al Bazzar and Abu Dawud both record in their books of Hadith, from Jabir that Allah’s messenger saw said; “do not pray against yourselves, do not pray against your children, do not pray against your wealth, for your prayer may coincide with a time of response from Allah and Allah will respond to you”.

fanadhara fa is so, this is moving it on to say something else. nadhara is more common to see this root in form 4 andhara meaning warn. From the translation here it means to suffer.

alladheena laa yarjoona liqaa2anaa – those who do not hope for our meeting. ‘Our’ refers to Allah in plural of majesty. alladheena is a relative. Explanation for laa yarjoona liqaa2anaa is given as “laa yatawaqqa3oonahu li inkaarihim al ba3th.” it means they don’t expect to meet Allah, they are denying that they will be resurrected for that.

fee 6ughyaanihim ya3mahoon – wandering in their transgression/trespasses. fee is in, 6ughyaan is from 6aghaa to overstep and exceed the bounds. 6ughyaan or 6ughwaan can also mean a flood or deluge but here it does not refer to that. Another explanation for fee 6ughyaanihim means “fee tajaawazihim al 7adda fil kufr“. This is that their exceeding the bounds is because of their kufr and it is in that way that they are doing wrong and exceeding the limits.
ya3mahoon is wandering about or straying. It can b explained “ya3mahoona 3an il rushd” – they are straying away from guidance, “aw yata7ayyaroon” – or they are confused and wavering. And that is how Allah has left them to be.

So we leave those who expect not their meeting with Us, in their trespasses, wandering blindly in distraction.

The order of the wording here is very important, as it brings forth the meaning that was developed in the ayah before, plus uniting it with the background.

Allah swt says, Do they expect that We will rush for them their torment and punishment, because of their rebellion. Or that if they deny Tawheed, that Allah swt will rush forward their punishment? Remember when their hardship was removed and they again turned away, then came to the Prophet saw and said ‘where is this punishment’ Allah swt is telling them that He swt does not respond in tit for tat. His infinite Wisdom and knowledge has set times for everything, which is the best time for them.

Remembering the two background points that were mentioned at the beginning, the famine was removed and they turned back away from Allah swt. This is a denial that their hardship was removed by Allah swt. If that hardship was to come over them again, then they would rush to the Prophet SAW for dua. Yet when it is removed they rebel and deny, Allah swt is telling them, that their transgression won’t change the order of events planned for them, but rather Allah swt will let them carry on, until they themselves reap the rewards of their own deeds.

He swt then calls this ‘wandering blindly in distraction’.

And Allah knows best.

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The heart is called qalb in Arabic because it changes so quickly and frequently (taqallub, alteration, variation, ups and downs). The Prophet (peace and blessings of Allaah be upon him) said: The heart (qalb) takes its name from its constant changes (taqallub). The likeness of the heart is that of a feather at the root of a tree, being turned over and over by thewind. (Reported by Ahmad, 4/408; Saheeh al-Jaami, 2364).

According to another report:

The likeness of the heart is that of a feather in an empty plot of land, being blown overand over by the wind.” (Reported by Ibn Abi ‘Aasim in Kitaab al-Sunnah. No. 227. Its isnaad is saheeh, see Zilaal al-Jannah fi Takhreej al-Sunnah by al-Albaani, 1/102).

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