Archive for February, 2009

Repentance, awareness of God, and uprightness are the foundations of all that is beneficial. Know that repentance is a key, God consciousness (taqwa) is vast, and uprightness is the source of rectification.

[Shaykh Ahmad al Zarruq]

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Stop desiring

“All your suffering comes from desiring things that cannot be had. Stop desiring and you won’t suffer.”


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One view is that ghaasiq means the night in its greatest darkness, from His saying:

إلى غسق الليل

17:78 till the darkness of night

The eye is said to have “ghasaqat” when it fills with tears, the wound is said to have “ghasaqat” when it fills with blood. This was the saying of al faraa and Abi Ubaydah, and Ibn Qays said this poetry line:

إن هذا الليل قد غسقا واشتكيت الهم والأرقا

Indeed this night has become dark, and I complain of worries and slavery

Az-Zujaaj said that linguistically al ghaasiq means the cold and night is called this because it is cooler than the daytime. (he described this by saying both البارد and الزمهرير)
A people said that al ghaasiq and al ghasaaq means flowing, they say: the eye when it overflows with water is ghaasiq and the night is called ghaasiq because of its pouring darkness onto the earth.

As for al wuqoob it is entering something into another thing so that it can’t be seen by the eye.
Lingustically waqbah means hollow or a cavity, similar to the word naqrah, and its called this because the water flows into it and fills the hollow pit hole.
Iyqaab means entering something into a hollow. This is what waqaba is to do with linguistically.

The mufassireen say that al ghaasiq idha waqab means:

The night when it enters: and we are ordered to seek refuge from it because the night the predatory animals and vermin come out from their places, and robbers come out, and fires are set, and there is little relief.

If a weapon was drawn on somebody at night and he retaliates and kills the attacker there will be no qisas (retribution), but in the day time there would be because he would have been more easily able to find help.

The people say that when it is night time the evil spirits spread around, such as jinn and shayateen, because in the day it is as if the power of the rays of the sun defeat them but at night they are able to rise.

The 2nd opinion is that ghaasiqin idhaa waqab means the moon. Ibn Qutaybah said the moon is “ghaasiq” it is called this because of eclipse when its light goes and it becomes dark or black. Its wuqoob is its entering into this darkness.

Abu Salamah related from Aaishah that RasoolAllah took her hand and pointed at the moon and said:

” استعيذي بالله من شر هذا فإنه الغاسق إذا وقب “

“Seek refuge from the evil of this because it is al ghaasiq idhaa waqab.”

Ibn Qutaybah said that the meaning of this is: seek refuge when it enters into the darkness and has an eclipse. And also he says that the moon in essense is not a source of light but rather it is dark, so this is what is intended by it being called “ghaasiq”, and its wuqoob is its wiping out its light at the end of the month.

Astrologers said that in the end of the month the moon is hapless with little power because it is still dminishing its light so for that reason it becomes more weak. So those who do sihr to make people ill, they are working in this time. This is related to the sabab an nuzool of this surah because some of them had done sihr on RasoolAllah to make him ill.

The 3rd opinion:

Ibn Zayd said that ghaasiqin idha waqab means al-thurya (star) when it falls. And that is because when it sets, illnesses and plagues become abundant; and when it rises, those things disappear.

Its permissible to interpret al ghaasiq as the black snakes when they strike and pierce, and al waqab means naqab (piercing). However this explanation is weak.

The fifth opinion is that al ghaasiq is the sun when it is absent, and it is called this because it is in orbit and moving and its movements are called ghasaq. Its wuqoob is its setting and when it becomes absent, out of sight under the earth.


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{ مِن شَرِّ مَا خَلَقَ }

According to Ibn Abbas it means Iblees specifically because Allah has not created something which has more evil than him, and because the surah was sent down concerning protecting from sihr, which is completed by the help of Iblees and his forces.
A 2nd opinion is that it refers to Jahannam as if he says, say I seek refuge with the Lord of Jahannam and from the most severe/harsh things which are created in it.
A 3rd opinion that it refers to all categories of harmful animals, eg the predatory animals, which Jinn and humans could also be included in that. Then mentions about scorpians & snakes…

The next point: There is an opinion that this ayah orders RasoolAllah to seek refuge with Allah, from Allah. RasoolAllah said: وأعوذ بك منك
I seek refuge with You from You.
It is said that what is meant by that is from what He created from illnesses, sicknesses, witholding of rain, from various types of tests.

Al Jabaa2iy and Al Qadhy claimed that this is a batil tafseer, because Allah’s doing can not be described as “sharr” (not permissible to describe it as such)
They say its defective to say that the one who orders you to seek refuge with Him is the one whom you need to take refuge from.
All of Allah’s doing is from Hikmah and from what is right. So it is not permissable to describe it as sharr/evil
If Allah’s actions were described as sharr(evil), this would mean that Allah would be described as shareer (one who does evil) and He is exalted above that.

And the response: there is no prohbition in saying a3oodhu bika minka and that when somebody suffers for him it is like a sharr, and refered to Allah’s saying:

{ وَجَزَاء سَيّئَةٍ سَيّئَةٌ مّثْلُهَا }

42:40 The recompense for an injury is an injury equal thereto (in degree)

{ فَمَنِ ٱعْتَدَىٰ عَلَيْكُمْ فَٱعْتَدُواْ عَلَيْهِ بِمِثْلِ مَا ٱعْتَدَىٰ عَلَيْكُمْ }
2:194 If then any one transgresses the prohibition against you, Transgress ye likewise against him

and where difficulties have been described as sharr:

{ إِذَا مَسَّهُ ٱلشَّرُّ جَزُوعاً }

70:20 Fretful when evil touches him;

{ وَإِذَا مَسَّهُ ٱلشَّرُّ فَذُو دُعَاء عَرِيضٍ }

41:51 and when evil seizes him, (he comes) full of prolonged prayer!
RasoolAllah used to say:

وأعوذ بك من شر طوارق الليل والنهار

meaning I seek refuge with You from the evil of the calamnities/disasters of the night and the day.

The next point:

Some people deviants challenged His saying “qul aoodhu bi rabb il falaq min sharri maa 5alaq” that there is an issue with seeking refuge and with Allahs qadaa2 wa qadr (Allah’s decree and predestination) They are saying how can you be ordered to seek refuge with Allah from his decree when He has ordered it and it wil be reality. They say it is as if Allah says that the thing He decreed for them wil not necessarily happen so seek refuge in Him from it so it wouldn’t happen. And that if it would not have any effect on the qadr that was known, then there wouldnt be any point seeking refuge as you could not defend against it, so there wouldnt be any benefit

the response to this is that:

{ لاَ يُسْأَلُ عَمَّا يَفْعَلُ }

21:23 He cannot be called to account for whatever He does
Baydhawy mentioned kufr and thulm and from the natural instances, fires and the distruction of sandstorms
Tantawy: min sharri maa khalaq: that is: from the evil of anything from creation that has evil within it, because there is no protection from it except with its Creator, because He is the owner of it, and the controller of it, the seizer of their forelocks, the one who can change their states and change their affairs.

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Ibn al-Qayyim (rahimahullaah) said:

Know that the wording (`aadha) and whatever branches from it, indicates
protection, fortification and safety, deliverance, and the reality of its meaning is
“fleeing from something that you fear to one who will protect you from it”, and
it is for this reason that the one with whom refuge is sought (al-musta`aadh
bihi) is called, “mu`aadh”.

And in the hadeeth there occurs that when Ibnat ul-Jawn entered upon the
Prophet (sallAllaahu `alayihi wa Sallam), he placed his hand over her and she
said, “I seek refuge (a`oodhu) in Allaah from you”. So he said to her, “Indeed,
you have taken refuge with a “mu’aadh” (i.e. one in whom refuge is sought).

Hence, the meaning of “a`oodhu”, is “I make recourse to, and seek refuge, and
seek protection”. And concerning its origin (in the language) there are two
sayings. The first of which is that it is taken from “as-sitr” (covering). And the
second is that it its taken from “luzoom al-mujaawarah” (close, tight, nearness
or proximity). As for the one who said it is taken from “as-sitr”, then he says
that the Arabs say that the house that is built in the trunk of the tree and
which is concealed by it is called (`uwwadh), so when he seeks recourse
(`aadha) to this tree, and conceals himself by trunk and its shade, they call it
(`uwwadh). Then likewise the one who seeks refuge (`aa’idh), he has concealed
himself from his enemy by way of the one with whom he sought refuge, and by
whom he hid away from (his enemy).

And as for the one who said it is “luzoom al-mujaawarah”, then he says that the
Arabs say about the meat that sticks to the bone and does not separate from it
completely that it is (`uwwadh) because it clung to it and stuck by it. So
likewise the one who takes refuge (`aa’idh), he has held onto the one with
whom he has sought refuge, and has clung to him.

And both of these sayings are true and “isti`aadhah” (seeking refuge) comprises
them both, for the one who seeks refuge conceals himself by one in whom
refuge is sought, and holds fast to him and sticks to him. His heart has held fast
to him and has binded to him, just like a boy binds himself to his father when
his enemy has raised up a sword over him and desires to use it upon him, so he
flees from and then he meets his father on the way while fleeing from his
enemy who wishes to make him to perish and to return to his Lord and Master,
so he flees to him (i.e. his father) and throws himself between him and holds
fast to him, and comes close to him and recourses to him.

So the meaning of “isti`aadhah” which occurs with the heart is actually behind
the likes of these expressions, meanings (i.e. in what has been explained above
of the various meanings and examples), since they are indications and examples
to provide understanding. Otherwise, what occurs in the heart of seeking
recourse, seeking protection, showing defeat in front of the Lord, showing great
need of him, and humbling oneself before Him is a matter that cannot be
encompassed by the expression(s).”

Badaa’i al-Fawaa’id (1/439-440), with slight abridgement

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Surat al Falaq in relation or response to Surat al Ikhlas:

When Allah ordered to read Surat al Ikhlas declaring himself free of what they attribute to Him that does not befit him, this is from the greatest obedience, and it is as if His servant says oh Allah this is a great obedience and i don’t trust myself to be loyal to that. (i.e. they feel worried that they will not be able to fulfil it properly) so He answered to this saying: qul 3aoodhu bi rabb il falaq. Meaning seek refuge in Allah so that He will make you able to have that obedience in the most complete way.

When the kuffar asked RasoolAllah about the lineage of Allah and His description it is as if he said how can I save these ignorant people who dare to ascertain to you what does not befit You, so Allah responds: Qul aoodhu bi rabb il falaq. I.e seek refuge in me so that I can sustain you and protect you from their evil.

And it is as if He says whoever seeks refuge in my house i made him noble and made him a believer, and references to the following ayah:

ومن دخله كان آمناً

Al Imran ayah 97
Differing views about is it allowed to do ruqya and seeking refuge or not, so he mentions some narrations of when Rasool Allah did this or instructed somebody to do it:

ibn abbas mentioned that Rasoolallah taught them this dua:

بسم الله الكريم، أعوذ بالله العظيم من شر كل عرق نعار، ومن شر حر النار

RasoolAllah said that when you enter upon an ill person to say seven times:

أسأل الله العظيم رب العرش العظيم أن يشفيك

Ali (r) related that when rasoolAllah entered upon an ill person he said:

أذهب البأس رب الناس، اشف أنت الشافي، لا شافي إلا أنت

Ibn Abbas related that RasoolAllah used to seek protection for Hasan and Husain by saying:

أعيذكما بكلمات الله التامة من كل شيطان وهامة، ومن كل عين لامة

And he said this is how my father Ibrahim used to do for Ishaq and Ismaeel

Uthman bin Abi al Aas related that RasoolAllah instructed him to put his right hand on the place where he had a health problem and say seven times:

بسم الله أعوذ بعزة الله وقدرته من شر ما أجد
so he did that and Allah healed him

its narrated that when RasoolAllah would travel he would get down and say:

يا أرض، ربي وربك الله أعوذ بالله من شرك وشر ما فيك وشر ما يخرج منك، وشر ما يدب عليك، وأعوذ بالله من أسد وأسود وحية وعقرب، ومن شر ساكني البلد ووالد وما ولد

Aisha (r) related that whenever RasoolAllah had a complaint of something with his body/health he would read qul huw Allahu ahad and the ma3oodhatayn in his right hand and rub it on the place which hurts.

And from those who prohibited ruqya, they refered to the hadith on authority of Jabir that RasoolAllah said:

إن لله عباداً لا يكتوون ولا يسترقون وعلى ربهم يتوكلون
and لم يتوكل على الله من اكتوى واسترقى

meaning that seeking help with ruqya, and cauterising, is contrary to tawakkul on Allah

This is responded to by saying that it means those who do ruqya ignorantly without knowing the right way, and that which has a trustworthy source is not forbidden


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It is narrated from ‘Ali ibn Abi Talib (radhiallahu `anhu) that he said in his Khutbah

‘O slaves of Allah! Be cautious of death; be cautious of death, for there is no escaping it. If you stand up to it, it will take you and if you flee from it then it will only catch up with you.
Death is tied to your forelocks so seek salvation, seek salvation. Indeed there is behind you an ardent seeker and that is the grave. Surely, the grave is either a garden from the gardens of  Paradise or a ditch from the ditches of Hell. It speaks everyday saying ‘I am the home of darkness, I am the home of loneliness, I am the home of the worms.’ Indeed after that will be a Day more severe than that day, a Day in which a child will become grey-haired and an adult
will be in a drunken state:

“… and you shall see mankind as in a drunken state, yet they will not be drunk, but severe
will be the Torment of Allah.” [al-Hajj: 2]

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