Actions are how they get sealed. The last Action of Ibn Taymiyyah!

point of reflections

Wa laykum salam dear

THE post before  reaching the blog  gave the hint  we should have after reading the the 2 stories.

IT is an  invitation to   Reflect   rather then read literally. 

The title is not so important (As i do not endorse any of these celebrations) but it is to draw an analogy between the action and reflection of those stories in the past  with our own present life situation. and reflect about our actions. Are our actions governed by taqwa?

are we careful about what could be our last moments  in general? 

after reading  the 2 stories . the point was to reflect about its meaning..

In the story of ibn and the black slave whose every wishes were answered by Allah (due to his piety) and the second note about dying while doing a great action - all pointed toward  aspiring to piety and taqwa, striving to do good action at all time as no one knows when their end will come.

The idea of course is not about the 31st December in itself as it does not represent anyting in islam for any "practising Muslim" however it echoes to those who aspire to do sth on 31st giving it an importance. to reflect

about death coming uninvited, the action we do and taqwa.  

Reflection in analogy :

 AS death comes uninvited (at all time not only on 31st ) therefore all your actions which are deprived of taqwa including celebrating ....(and we should fear that this be  our last action)  should be avoided!

 as WE would NOT want to be in a place of ma'sia in what some call the last day of the year ,

 rather we want like these two stories to be a point of reflection  and keep holding to the rope of Allah.

Abdullah ibn Al Mubarak said:I was in Mecca while they were afflicted with drought. So the people went out to Masjid Al Haram and prayed for rain, but it did not rain. At the side of me was a black slave. The black slave said: ‘O Allah, O Allah, they have supplicated to You and You did not respond to them. Verily I swear by You that You will give us rain.’ He (ibn Al Mubarak) said: ‘By Allah, we did not wait a moment before we were given rain.’

Then the black slave left. So I followed him until he entered a home of the morticians, so I knew which house it was. In the morning I took some dinars (the local currency) and went to the home, and there was a man at the door. I said: ‘I’m looking for the man of this house.’ He replied: ‘I am him.’ I said: ‘There is a servant of yours I wish to purchase.’ He replied: ‘I have fourteen servants; I will bring them out to you.’ He (ibn Al Mubarak) said: ‘this particular servant was not amongst them, so I said: “Do you have any more?”’ He said to me: ‘there is a sick youth.’ So he brought him out and he was the black slave. I said: ‘he is the exact one.’ He replied: ‘he is yours Abu Abdur Rahman.’ So I gave him fourteen dinar and I took the servant.

When we left and took one of the roads. He said: ‘O master what do you want with me while I am sick?’ I replied: ‘because of what I saw last night.’ He (ibn Al Mubarak) said: So he (the black servant) leaned on the wall and said: O Allah, don’t make me famous, take my soul to You. He (Al Mubarak) said: So he fell down dead, and the people of Mecca gathered (to pray over him).

Taken from: Fundamentals of the Creed of Ahlus Sunnah wa Jamah

مَا رُوِيَ مِنْ كَ اَ رمَاتِ الْعَبْدِ الَْْسْوَدِ بِمَكَّةَ الَّذِي أَرَى اللَّهُ عَزَّ وَجَلَّ ابْنَ الْمُبَارَكِ – –
– أَخْبَرَنَا عَبْدُ الْوَهَّابِ بْنُ عَلِيِّ بْنِ نَصْرٍ قَالَ : أَنَا يُوسُفُ بْنُ عُمَرَ ، قَالَ : أَنَا عَبْدُ الرَّحْمَنِ بْنُ أَبِي شَيْخٍ إِمْلََءً ، قَالَ : ثَنَا أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عَبْدِ
الْخَالِقِ ، قَالَ : ثَنَا عُمَرُ ، قَالَ : ثَنَا أَحْمَدُ بْنُ عُمَرَ الْحَرْبِيُّ ، قَالَ : حَدَّثَنِي مُحَمَّدُ بْنُ صَالِحٍ الْعَدَ وِيُّ ، قَالَ : أَخْبَرَنِي أَبِي ، عَنْ عَبْدِ اللَّهِ بْنِ الْمُبَارَكِ قَالَ
: ” كُنْتُ بِمَكَّةَ فَأَصَابَهُمْ قَحْطٌ ، فَخَرَجُ وا إِلَى الْمَسْجِدِ الْحَ اَ رمِ يَسْتَسْقُونَ فَلَمْ يُسْقَوْا واِلَى جَانِبِي أَسْوَدُ مَنْهُوكٌ ، فَقَالَ : اللَّهُمَّ ال لَّهُمَّ قَدْ دَعَوْكَ فَلَمْ تُجِبْهُمْ ، إِنِّي
أُقْسِمُ عَلَيْكِ أَنْ تَسْقِيَنَا . قَالَ : فَوَاللَّهِ مَا لَبِثْنَا أَنْ سُقِي نا ، قَالَ : فَانْصَرَفَ الَْْسْوَدُ ، وَاتَّبَعْتُهُ حَتَّى دَخَلَ دَا اً ر فِي الْحَنَّاطِينَ فَعَلَّمْتُهَا ، فَلَمَّا أَصْ بحْتُ أَخَذْتُ
دَنَانِيرَ ، وَأَتَيْتُ الدَّارَ ، فَإِذَا رَجُلٌ عَلَى بَابِ الدَّارِ ، فَقُلْتُ : أَرَدْتُ رَبَّ هَذِهِ الدَّارِ ، قَالَ : أَنَا ،قُلْتُ : مَمْلُوكٌ لَكَ أَرَدْتُ شِ اَ رءَهُ ، فَقَالَ : لِي أَرْبَعَةَ عَشَرَ
مَمْلُوكًا أُخْرِجُهُمْ إِلَيْكَ ، قَالَ : فَلَمْ يَكُنْ فِيهِمْ فَقُلْتُ لَهُ : بَقِيَ شَيْءٌ ؟ فَقَالَ لِي : غُلََمٌ مَرِيضٌ ، فَأَخْرَجَهُ فَإِذَا ه وَ الَْْسْوَدُ ، فَقُلْتُ : بِعْنِيهِ ، فَقَالَ : هُوَ لَكَ يَا
أَبَا عَبْدِ الرَّحْمَنِ ، فَأَعْطَيْتُهُ الَْْرْبَعَةَ عَشَرَ دِينَا اً ر وَأَخَذْتُ الْمَمْلُوكَ ، فَلَمَّا صِرْنَا إِلَى بَعْ ضِ الطَّرِيقِ ، قَالَ : يَا مَوََْ يَ أَيُّ شَيْءٍ تَصْنَ بِي وَأَنَا مَرِيضٌ ؟
فَقُلْتُ لَهُ : لِمَا أَ رَيْتُهُ عَشِيَّةَ أَمْسِ ، قَالَ : فَاتَّكَأَ عَلَى الْحَائِطِ فَقَالَ : اللَّهُمَّ تُشَهِّرْ بِي فَاقْبِضْنِي إِلَيْكَ ، قَالَ : فَخَرَّ مَيِّتًا ، فَانْحَشَرَ عَلَيْهِ أَهْلُ مَكَّة شرح أصول اعتقاد أهل السنة والجماعة

أبو القاسم هبة الله ابن الحسن بن منصور الطبري اللَلكائي

Translated by Rasheed ibn Estes Barbee

HOW  ARE YOUR ACTION GOING TO BE SEALED ON 31ST DECEMBER?

Why do the Muslims not celebrate the birthday of ‘Eesa (Jesus – peace be upon him) as they celebrate the birthday of Prophet Muhammad (blessings and peace of Allah be upon him)?

ALERT sun 4 jan  13TH HIJRI

FASTING mon 5 jan  14TH HIJRI

WHITE  DAYS  tues 6 jan  15TH HIJRI

 Fasting for the 3 white days !! 

Why do the Muslims not celebrate the birthday of ‘Eesa (Jesus – peace be upon him) as they celebrate the birthday of Prophet Muhammad (blessings and peace of Allah be upon him)?

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If the Muslims celebrate the birthday of the Prophet (blessings and peace of Allah be upon him), why do they not celebrate the birthday of the Prophet of Allah ‘Eesa (peace be upon him)? Is he not a Prophet who was sent from Allah, may He be glorified and exalted? I heard this idea from someone, and I know that Christmas and the celebration thereof is haraam, but I want an answer to this question. May Allah reward you with good.

Praise be to Allah.

Firstly: 

Believing in ‘Eesa (peace be upon him) as a Prophet and Messenger who was sent by Allah, may He be glorified and exalted, to the Children of Israel is part of believing in Allah and His Messengers. No one’s faith is valid unless he believes in all of the Messengers of Allah (blessings and peace of Allah be upon them). Allah, may He be exalted, says (interpretation of the meaning):

“The Messenger (Muhammad (blessings and peace of Allah be upon him)) believes in what has been sent down to him from his Lord, and (so do) the believers. Each one believes in Allah, His Angels, His Books, and His Messengers. They say, ‘We make no distinction between one another of His Messengers’”

[al-Baqarah 2:285]. 

Ibn Katheer (may Allah have mercy on him) said:

The believers believe that Allah is One, unique and Self-Sufficient; there is no god but He and no Lord other than Him. And they believe in all of the Prophets and Messengers, and the Books that were sent down from heaven to the slaves of Allah, the Messengers and Prophets. They do not differentiate between any of them, believing in some and disbelieving in others; rather in their view they are all truthful, righteous, rightly guided, and they guided people to the ways of goodness.

End quote from Tafseer Ibn Katheer (1/736).

As-Sa‘di (may Allah have mercy on him) said: 

Disbelieving in some of them is disbelieving in all of them; in fact it is disbelieving in Allah.

End quote from Tafseer as-Sa‘di (p. 120). 

Secondly: 

Celebrating the Mawlid or birthday of the Prophet (blessings and peace of Allah be upon him) is an innovation (bid‘ah). This was not done by the Prophet (blessings and peace of Allah be upon him) or by any of his Companions after him, and it is not known from any of the imams (leading scholars) of the Muslims that he regarded it as permissible or recommended, let alone participated in it. All of that comes under the heading of prohibited things and reprehensible innovations. 

The scholars of the Standing Committee said: 

Celebrating the occasion of the Prophet’s birthday is a prohibited innovation, because there is no evidence for that in the Book of Allah or in the Sunnah of the Messenger of Allah (blessings and peace of Allah be upon him). It was not done by any of his rightly-guided successors (the Rightly-Guided Caliphs) or the best generations.

End quote from Fataawa al-Lajnah ad-Daa’imah (2/244). 

Please see also the answers to questions no. 70317 and 13810 

What the common folk and ignorant among the Muslims do of celebrating the Prophet’s birthday is one of the innovated matters that should be opposed and prohibited. Referring to the celebration of the Prophet’s birthday as proof that it is permissible to celebrate the Gregorian New Year (or Christmas) is a notion that is based on false premises, because celebrating the Prophet’s birthday is not permissible, as it is an innovation that has been introduced into the religion, and whatever is compared to an innovation (for the purpose of justifying it) is also an innovation. 

Thirdly: 

The Christian celebration of what they call Christmas is an innovated and polytheistic (shirki) celebration. It is not permissible for the Muslims to imitate them in that, and ‘Eesa (Jesus – peace be upon him) has nothing to do with it or them. 

Rather for the Muslims – in addition to it being an innovation – it comes under the heading of imitating the disbelievers in matters that are unique to them and their religion. The Prophet (blessings and peace of Allah be upon him) said: “Whoever imitates a people is one of them.”

Narrated by Abu Dawood (3512); classed as saheeh by al-Albaani in Saheeh Sunan Abi Dawood. Its isnaad was classed as jayyid by Shaykh al-Islam Ibn Taymiyah, who said: 

The least that can be said about this hadith is that it implies that it is prohibited to imitate them. However the apparent meaning indicates that the one who imitates them is a disbeliever, as in the hadith: “Whoever among you takes them as close friends is one of them.” End quote from Iqtida’ as-Siraat al-Mustaqeem (p. 82-83) 

Shaykh al-Islam also said: 

It has become clear to you that one of the causes of the diminishing of the religion of Allah and its teachings, and the prevalence of disbelief and sin, is imitation of the disbelievers, just as one of the foundations of all good is adhering to the ways and teachings of the Prophets. Hence the introduction of innovations into the religion is regarded as a serious matter, even if it does not involve imitating the disbelievers, so how about if the two matters are combined?!

End quote from Iqtida’ as-Siraat al-Mustaqeem (p. 116) 

Ibn ‘Uthaymeen (may Allah have mercy on him) said: 

Congratulating the disbelievers on the occasion of Christmas or any of their other religious festivals is haraam according to scholarly consensus, because it implies approval of what they follow of disbelief and approving of it for them. Even if he does not approve of this disbelief for himself, it is haraam for the Muslim to approve of rituals of disbelief or to congratulate someone else for them. Similarly, it is haraam for the Muslims to imitate the disbelievers by having parties on these occasions, or exchanging gifts, distributing sweets or plates of food, taking time off work, and so on, because the Prophet (blessings and peace of Allah be upon him) said: “Whoever imitates a people is one of them.” Narrated by Abu Dawood.

End quote from Majmoo‘ Fataawa wa Rasaa’il Ibn ‘Uthaymeen (3/45-46) 

For more information on the ruling on joining the disbelievers in their festivals, please see the answers to questions no. 1130 and 145950 

To sum up: the harm that results from Muslims celebrating the Gregorian New Year (or Christmas) may be summarised in the following points: 

1.     It involves imitating the mushrik disbelievers whose motivation in holding these parties is their shirk and disbelief in Allah the Almighty. It is not in accordance with the true teachings of the Prophet of Allah ‘Eesa (Jesus – peace be upon him), because according to our consensus and theirs he did not prescribe such celebrations for them. So they are a combination of shirk and innovation, in addition to what they mix with that of immoral and evil actions in these parties, as is well known. So how could we imitate them in that regard? 

2.     Celebration of the Prophet’s birthday is not permissible, because it is an innovation that has been introduced, as stated above. So it is not permissible to use it as an analogy, because if the basis of the analogy is corrupt, the entire analogy is corrupt. 

3.     Celebrating Christmas is an evil act in all circumstances, and we cannot say that it is permissible, because its very foundation is corrupt, because of what happens during it of disbelief, evildoing and sin. Such a thing is not fit to be used as an analogy for anything, and it cannot be said that it is permissible under any circumstances. 

4.     If we say that this corrupt analogy is sound, then we should be consistent and say: why do we not celebrate the birthday of every Prophet? Are they not all Prophets who were sent from Allah? And no one says this. 

5.     Knowing the exact date of the birth of any of the Prophets is not possible, even our Prophet (blessings and peace of Allah be upon him). The exact date of his birth is not known, as the historians differed concerning this matter, to the extent that there are nine or more different opinions. So the celebration of the Mawlid is invalid both in terms of the date and of sharee‘ah. Hence the matter in its entirety, whether it has to do with the birthday of our Prophet or the birthday of the Prophet of Allah ‘Eesa (Jesus – blessings and peace of Allah be upon him), has no basis at all. 

Ibn ‘Uthaymeen (may Allah have mercy on him) said:

Celebrating the eve of the birth of the Prophet (blessings and peace of Allah be upon him and his family) is not valid, whether from the point of view of the date or the point of view of Islamic teachings.

End quote from Fataawa Noor ‘ala ad-Darb (19/45)  

And Allah knows best.

Friday khutbah:: Use your time wisely

     نِعْمَةُ الْوَقْتِ

   الْخُطْبَةُ الأُولَى

الْحَمْدُ لِلَّهِ الْوَاحِدِ الأَحَدِ، مُجْرِي اللَّيْلِ وَالنَّهَارِ، سُبْحَانَهُ هُوَ الْعَزِيزُ الْغَفَّارُ، وَأَشْهَدُ أَنْ لاَ إِلَهَ إِلاَّ اللَّهُ وَحْدَهُ لاَ شَرِيكَ لَهُ، وأَشْهَدُ أَنَّ سَيِّدَنَا مُحَمَّدًا عَبْدُ اللَّهِ وَرَسُولُهُ، وَصَفِيُّهُ مِنْ خَلْقِهِ وَحَبِيبُهُ، دَعَا إِلَى اغْتِنَامِ الأَوْقَاتِ فِي فِعْلِ الْخَيْرَاتِ، فَاللَّهُمَّ صَلِّ وَسَلِّمْ وَبَارِكْ عَلَى سَيِّدِنَا مُحَمَّدٍ وَعَلَى آلِهِ وَأَصْحَابِهِ أَجْمَعِينَ، وَعَلَى مَنْ تَبِعَهُمْ بِإِحْسَانٍ إِلَى يَوْمِ الدِّينِ.

أَمَّا بَعْدُ: فَأُوصِيكُمْ عِبَادَ اللَّهِ وَنَفْسِي بِتَقْوَى اللَّهِ، قَالَ سُبْحَانَهُ وَتَعَالَى:( يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَلْتَنظُرْ نَفْسٌ مَّا قَدَّمَتْ لِغَدٍ وَاتَّقُوا اللَّهَ إِنَّ اللَّهَ خَبِيرٌ بِمَا تَعْمَلُونَ)^([1]).

أَيُّهَا الْمُسْلِمُونَ: الْوَقْتُ هُوَ عُمُرُ الإِنْسَانِ وَحَيَاتُهُ، وَهُوَ مِنْ أَعْظَمِ نِعَمِ اللَّهِ تَعَالَى عَلَيْهِ، وَقَدْ رَبَطَ الْمَوْلَى عَزَّ وَجَلَّ بَيْنَهُ وَبَيْنَ الْعَمَلِ، فَقَالَ سُبْحَانَهُ:( وَالْعَصْرِ* إِنَّ الإِنسَانَ لَفِي خُسْرٍ* إِلاَّ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ وَتَوَاصَوْا بِالْحَقِّ وَتَوَاصَوْا بِالصَّبْرِ) يَقُولُ أَحَدُ الْعُلَمَاءِ: لَوْ تَدَبَّرَ النَّاسُ هَذِهِ السُّورَةَ لَكَفَتْهُمْ^([2]). لأَنَّهَا الْفَيْصَلُ لِلإِنْسَانِ فِي اغْتِنَامِ الْوَقْتِ، فَمَنْ أَحْسَنَ إِدَارَةَ وَقْتِهِ فَقَدْ فَازَ، وَمَنْ فَرَّطَ فِيهِ وَقَضَاهُ فِي مُضَيِّعَاتِ الأَوْقَاتِ فَقَدْ فَاتَهُ الْخَيْرُ الْكَثِيرُ، وَلِذَلِكَ وَجَّهَ رَسُولُ اللَّهِ r الْمُسْلِمَ أَنْ يَسْتَهِلَّ يَوْمَهُ بِقَوْلِهِ:« الْحَمْدُ لِلَّهِ الَّذِي عَافَانِي فِي جَسَدِي، وَرَدَّ عَلَىَّ رُوحِي، وَأَذِنَ لِي بِذِكْرِهِ»^([3]).

فَجَمِيلٌ بِنَا أَنْ نَبْدَأَ يَوْمَنَا بِذِكْرِ اللَّهِ تَعَالَى ثُمَّ نَشْرَعَ فِي أَعْمَالِنَا، لأَنَّ الإِذْنَ بِالذِّكْرِ اغْتِنَامٌ لِلْوَقْتِ فِي طَاعَتِهِ سُبْحَانَهُ، وَكَانَ النَّبِيُّ r يَحُثُّ عَلَى ذِكْرِ أَفْضَالِ اللَّهِ تَعَالَى عَلَى الْعَبْدِ لَيْلَ نَهَارَ فَيَقُولُ:« مَنْ قَالَ حِينَ يُصْبِحُ: اللَّهُمَّ مَا أَصْبَحَ بِي مِنْ نِعْمَةٍ فَمِنْكَ وَحْدَكَ، لاَ شَرِيكَ لَكَ، فَلَكَ الْحَمْدُ، وَلَكَ الشُّكْرُ. فَقَدْ أَدَّى شُكْرَ يَوْمِهِ، وَمَنْ قَالَ مِثْلَ ذَلِكَ حِينَ يُمْسِي فَقَدْ أَدَّى شُكْرَ لَيْلَتِهِ»^([4]).

فَاشْكُرُوا اللَّهَ عَزَّ وَجَلَّ عَلَى نِعْمَةِ الْوَقْتِ وَنِعْمَةِ الْحَيَاةِ وَنِعْمَةِ الإِسْلاَمِ، فَإِنَّهَا أَغْلَى مَا يَمْتَلِكُهُ الإِنْسَانُ، وَالسَّعِيدُ مَنْ كَانَ بِالْغَدَاةِ شَاكِرًا ذَاكِرًا عَامِلاً، مُغْتَنِمًا لِوَقْتِهِ، وَبِالْعَشِيِّ رَاكِعًا سَاجِدًا لِرَبِّهِ، فَإِنَّ الذِّكْرَ غِرَاسُ الْجَنَّةِ، قَالَ رَسُولُ اللَّهِ r:« مَنْ قَالَ سُبْحَانَ اللَّهِ الْعَظِيمِ وَبِحَمْدِهِ غُرِسَتْ لَهُ نَخْلَةٌ فِي الْجَنَّةِ»^([5]). فَالزَّمَانُ أَشْرَفُ مِنْ أَنْ يُضَيِّعَ الْمَرْءُ مِنْهُ لَحْظَةً، وَمَا هَذِهِ الأَيَّامُ إِلاَّ مَزْرَعَةٌ لِلآخِرَةِ.

عِبَادَ اللَّهِ: تَمُرُّ الأَيَّامُ وَتَمْضِي الأَعْوَامُ، وَالإِنْسَانُ بَيْنَ مَخَافَتَيْنِ: أَجَلٍ مَاضٍ لاَ يَدْرِي مَا اللَّهُ قَاضٍ فِيهِ، وَأَجَلٍ بَاقٍ لاَ يَدْرِي مَا اللَّهُ فَاعِلٌ فِيهِ، فَلْيُقَدِّمِ الإِنْسَانُ لِنَفْسِهِ، وَلْيَغْتَنِمْ وَقْتَهُ سَالِكًا كُلَّ الطُّرُقِ الَّتِي تُعِينُهُ عَلَى إِدَارَةِ وَقْتِهِ وَتَحْقِيقِ أَهْدَافِهِ، وَلاَ يُسَوِّفْ فَيُضَيِّعَ وَقْتَهَ وَتَتَرَاكَمَ عَلَيْهِ أَعْمَالُهُ، وَمَا أَجْمَلَ أَنْ يُنَظِّمَ وَقْتَهُ وَيَلْتَزِمَ بِمَوَاعِيدِهِ، فَلاَ يُهْدِرَ وَقْتَهُ، وَوَقْتَ الآخَرِينَ، فَإِنْ نَجَحَ فِي ذَلِكَ كَانَ مِنَ الْفَائِزِينَ، وَلَنْ يَكُونَ مِنَ النَّادِمِينَ، فَإِنَّ الأَجَلَ إِذَا جَاءَ فَلَيْسَ بَعْدَهُ مِنْ مُسْتَعْتَبٍ، قَالَ أَبُو هُرَيْرَةُ رَضِيَ اللَّهُ عَنْهُ قَالَ رَسُولُ اللَّهِ r :« مَا مِنْ أَحَدٍ يَمُوتُ إِلاَّ نَدِمَ». قَالُوا: وَمَا نَدَامَتُهُ يَا رَسُولَ اللَّهِ؟ قَالَ :«إِنْ كَانَ مُحْسِناً نَدِمَ أَنْ لاَ يَكُونَ ازْدَادَ وَإِنْ كَانَ مُسِيئاً نَدِمَ أَنْ لاَ يَكُونَ نَزَعَ»^([6]). أَيْ أَقْلَعَ عَنِ الذَّنْبِ وَتَابَ^([7]).

فَالصَّالِحُ حِينَمَا يَرَى النَّعِيمَ يَنْدَمُ أَنْ لاَ يَكُونَ قَدِ ازْدَادَ مِنْهُ، وَالْمُفَرِّطُ يَتَمَنَّى لَوْ كَانَ عَمِلَ صَالِحاً, يَقُولُ اللَّهُ تَعَالَى:( يَوْمَئِذٍ يَتَذَكَّرُ الْإِنْسَانُ وَأَنَّى لَهُ الذِّكْرَى* يَقُولُ يَا لَيْتَنِي قَدَّمْتُ لِحَيَاتِي)^([8])

قَالَ الْحَسَنُ الْبَصْرِيُّ رَحِمَهُ اللَّهُ: الدُّنْيَا ثَلاثَةُ أَيَّامٍ: أَمَّا أَمْسِ فَقَدْ ذَهَبَ بِمَا فِيهِ, وَأَمَّا غَدًا فَلَعَلَّكَ أَنْ لاَ تُدْرِكَهُ, فَالْيَوْمُ لَكَ فَاعْمَلْ فِيهِ^([9]).

فَاغْتِنَامُ الْوَقْتِ فِيمَا يَنْفَعُ الْمَرْءُ بِهِ نَفْسَهُ وَيَنْفَعُ الآخَرِينَ أَمْرٌ مَطْلُوبٌ، وَذَلِكَ بَتَرْتِيبِ الْمَهَامِّ وَالأَعْمَالِ الْيَوْمِيَّةِ، وَتَقْدِيمِ الأَهَمِّ عَلَى الْمُهِمِّ، فَالْعُمُرُ حُجَّةٌ لَهُ أَوْ عَلَيْهِ يَوْمَ الْقِيَامَةِ، وَهُوَ مَسْؤُولٌ عَنْ عُمُرِهِ كَيْفَ قَضَاهُ، وَعَنْ شَبَابِهِ فِيمَ أَبْلاَهُ، قَالَ رَسُولُ اللَّهِ r :« لاَ تَزُولُ قَدَمَا عَبْدٍ يَوْمَ الْقِيَامَةِ حَتَّى يُسْأَلَ عَنْ عُمْرِهِ فِيمَ أَفْنَاهُ، وَعَنْ عِلْمِهِ فِيمَ فَعَلَ، وَعَنْ مَالِهِ مِنْ أَيْنَ اكْتَسَبَهُ، وَفِيمَ أَنْفَقَهُ، وَعَنْ جِسْمِهِ فِيمَ أَبْلاَهُ»^([10]).

أَيُّهَا الْمُسْلِمُونَ: إِنَّ قِيَامَ الدُّوَلِ وَبِنَاءَ الْحَضَارَاتِ لاَ يَعْتَمِدُ عَلَى الْقِيمَةِ الْعَقْلِيَّةِ أَوِ الإِنْسَانِيَّةِ أَوِ الْمَادِيَّةِ فَحَسْبُ، بَلْ إِنَّهُ يَسْتَمِدُّ قُوَّتَهُ مِنْ حُسْنِ إِدَارَةِ الْوَقْتِ، فَإِنْ مَلَأْتَهُ بِالْعَمَلِ الْجَادِّ عَادَ عَلَيْكَ بِجَمِيلِ الإِنْجَازِ، وَلِذَا كَانَ الصَّحَابَةُ لاَ يَمْتَنِعُونَ عَنْ أَيِّ عَمَلٍ نَافِعٍ يَقْدِرُونَ عَلَيْهِ، فَعَنْ عُمَارَةَ بْنِ خُزَيْمَةَ بْنِ ثَابِتٍ قَالَ سَمِعْتُ عُمَرَ بْنَ الْخَطَّابَ رَضِيَ اللَّهُ عَنْهُ يَقُولُ لأَبِي: مَا يَمْنَعُكَ أَنْ تَغْرِسَ أَرْضَكَ؟ فَقَالَ لَهُ أَبِي: أَنَا شَيْخٌ كَبِيرٌ أَمُوتُ غَدًا. فَقَالَ لَهُ عُمَرُ: أَعْزِمُ عَلَيْكَ لَتَغْرِسَنَّهَا. فَقَالَ عُمَارَةُ: فَلَقَدْ رَأَيْتُ عُمَرَ بْنَ الْخَطَّابَ يَغْرِسُهَا بِيَدِهِ مَعَ أَبِي^([11]).  

فَعَلَى الْمَرْءِ أَنْ لاَ يَدَعَ الْوَقْتَ يَمُرُّ مِنْ غَيْرِ تَدْبِيرٍ وَلاَ تَقْدِيرٍ، وَأَنْ يَتَأَمَّلَ فِيمَا قَدَّمَ لِنَفْسِهِ وَلِزَوْجَتِهِ وَأَوْلاَدِهِ وَلِوَظِيفَتِهِ وَوَطَنِهِ وَآخِرَتِهِ، فَيُخَصِّصَ لِكُلٍّ مِنْهَا الْوَقْتَ الَّذِي يُنَاسِبُهُ، فَالْمُوَفَّقُ مَنْ وَفَّقَهُ اللَّهُ لِطَاعَتِهِ، وَالسَّعِيدُ مَنِ اغْتَنَمَ الشُّهُورَ وَالأَيَّامَ وَالسَّاعَاتِ، وَتَقَرَّبَ فِيهَا إِلَى مَوْلاَهُ بِالطَّاعَاتِ، فَعَسَى أَنْ تُصِيبَهُ نَفْحَةٌ مِنْ تِلْكَ النَّفَحَاتِ، فَيَسْعَدَ بِهَا.

اللَّهُمَّ بَارِكْ لَنَا فِي أَوْقَاتِنَا وَأَعْمَارِنَا، وَوَفِّقْنَا جَمِيعًا لِطَاعَتِكَ، وَطَاعَةِ رَسُولِكَ مُحَمَّدٍ r وَطَاعَةِ مَنْ أَمَرْتَنَا بِطَاعَتِهِ، عَمَلاً بِقَوْلِكَ:] يَا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ وَأُوْلِي الأَمْرِ مِنكُمْ[^([12]).

نَفَعَنِي اللَّهُ وَإِيَّاكُمْ بِالْقُرْآنِ الْعَظِيمِ، وَبِسُنَّةِ نَبِيِّهِ الْكَرِيمِ صلى الله عليه وسلم.

أَقُولُ قَوْلِي هَذَا وَأَسْتَغْفِرُ اللَّهَ لِي وَلَكُمْ، فَاسْتَغْفِرُوهُ إِنَّهُ هُوَ الْغَفُورُ الرَّحِيمُ.

الْخُطْبَةُ الثَّانِيَةُ

الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ، وَأَشْهَدُ أَنْ لاَ إِلهَ إِلاَّ اللَّهُ وَحْدَهُ لاَ شَرِيكَ لَهُ، وَأَشْهَدُ أنَّ سَيِّدَنَا مُحَمَّدًا عَبْدُ اللَّهِ وَرَسُولُهُ، اللَّهُمَّ صَلِّ وَسَلِّمْ وَبَارِكْ عَلَى سَيِّدِنَا مُحَمَّدٍ وَعَلَى آلِهِ الطَّيِّبِينَ الطَّاهِرِينَ وَعَلَى أَصْحَابِهِ أَجْمَعِينَ، وَعَلَى التَّابِعِينَ لَهُمْ بِإِحْسَانٍ إِلَى يَوْمِ الدِّينِ.

أَمَّا بَعْدُ: فَاتَّقُوا اللَّهَ عِبَادَ اللَّهِ حَقَّ التَّقْوَى، وَرَاقِبُوهُ فِي السِّرِّ وَالنَّجْوَى، وَاعْلَمُوا أَنَّ الإِسْلاَمَ قَدْ دَعَا إِلَى حُسْنِ اغْتِنَامِ الْوَقْتِ فِي كُلِّ مَرَاحِلِ الْحَيَاةِ، وَأَكَّدَ عَلَى ذَلِكَ فِي أَهَمِّ فَرِيضَةٍ وَهِيَ الصَّلاَةُ، قَالَ تَعَالَى:] إِنَّ الصَّلاةَ كَانَتْ عَلَى المُؤْمِنِينَ كِتَاباً مَّوْقُوتاً[^([13]) أَيْ فِي أَوْقَاتٍ مَعْلُومَةٍ مُحَدَّدَةٍ، وَحُسْنُ اغْتِنَامِ الْوَقْتِ فِي مَرْحَلَةِ الشَّبَابِ أَقْدَرُ عَلَى النَّفْعِ وَالإِفَادَةِ، فَهِيَ أَخْصَبُ مَرَاحِلِ الْعُمُرِ، وَأَجْدَرُهَا بِحُسْنِ الاِسْتِفَادَةِ.

وَلاَ يَكُونُ الْعَمَلُ إِلاَّ بِاحْتِرَامِ الْوَقْتِ فِي بِدَايَتِهِ وَنِهَايَتِهِ، وَالْمُحَافَظَةِ عَلَى وَقْتِ الآخَرِينَ فِي الأَعْمَالِ وَالاِجْتِمَاعَاتِ وَاللِّقَاءَاتِ وَالزِّيَارَاتِ، فَالْوَقْتُ إِنْ لَمْ تَسْتَثْمِرْهُ فِي الْعَمَلِ وَالإِنْجَازَاتِ الْعَظِيمَةِ، مَضَى وَتفَلَّتَ مِنْكَ.

هَذَا وَصَلُّوا وَسَلِّمُوا عَلَى مَنْ أُمِرْتُمْ بِالصَّلاَةِ وَالسَّلاَمِ عَلَيْهِ، قَالَ  تَعَالَى:]إِنَّ اللَّهَ وَمَلائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ يَا أَيُّهَا الَّذِينَ آمَنُوا صَلُّوا عَلَيْهِ وَسَلِّمُوا تَسْلِيمًا[^([14]) وَقَالَ رَسُولُ اللَّهِ r:« مَنْ صَلَّى عَلَيَّ صَلاَةً صَلَّى اللَّهُ عَلَيْهِ بِهَا عَشْراً»^([15]) وَقَالَ r :« لاَ يَرُدُّ الْقَضَاءَ إِلاَّ الدُّعَاءُ»^([16]).

اللَّهُمَّ صَلِّ وَسَلِّمْ وَبَارِكْ عَلَى سَيِّدِنَا وَنَبِيِّنَا مُحَمَّدٍ وَعَلَى آلِهِ وَصَحْبِهِ أَجْمَعِينَ، وَارْضَ اللَّهُمَّ عَنِ الْخُلَفَاءِ الرَّاشِدِينَ: أَبِي بَكْرٍ وَعُمَرَ وَعُثْمَانَ وَعَلِيٍّ، وَعَنْ سَائِرِ الصَّحَابِةِ الأَكْرَمِينَ، وَعَنِ التَّابِعِينَ وَمَنْ تَبِعَهُمْ بِإِحْسَانٍ إِلَى يَوْمِ الدِّينِ.

اللَّهُمَّ وَفِّقْنَا لِلاِسْتِفَادَةِ مِنْ أَوْقَاتِنَا وَبَارِكْ لَنَا فِيهَا، وَاجْعَلِ التَّوْفِيقَ حَلِيفَنَا. اللَّهُمَّ لاَ تَدَعْ لَنَا ذَنْبًا إِلاَّ غَفَرْتَهُ، وَلاَ هَمًّا إِلاَّ فَرَّجْتَهُ، وَلاَ دَيْنًا إِلاَّ قَضَيْتَهُ، وَلاَ مَرِيضًا إِلاَّ شَفَيْتَهُ، وَلاَ مَيِّتًا إِلاَّ رَحِمْتَهُ، وَلاَ حَاجَةً إِلاَّ قَضَيْتَهَا وَيَسَّرْتَهَا يَا رَبَّ الْعَالَمِينَ، رَبَّنَا آتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي الآخِرَةِ حَسَنَةً، وَقِنَا عَذَابَ النَّارِ.

اللَّهُمَّ إِنَّا نَسْأَلُكَ الْجَنَّةَ وَمَا قَرَّبَ إِلَيْهَا مِنْ قَوْلٍ أَوْ عَمَلٍ، وَنَعُوذُ بِكَ مِنَ النَّارِ وَمَا قَرَّبَ إِلَيْهَا مِنْ قَوْلٍ أَوْ عَمَلٍ، اللَّهُمَّ إِنَّا نَسْأَلُكَ الْجَنَّةَ لَنَا وَلِوَالدينَا، وَلِمَنْ لَهُ حَقٌّ عَلَيْنَا، وَلِلْمُسْلِمِينَ أَجْمَعِينَ.

اللَّهُمَّ وَفِّقْ وَلِيَّ أَمْرِنَا رَئِيسَ الدَّوْلَةِ، الشَّيْخ خليفة بن زايد، وَأَدِمْ عَلَيْهِ مَوْفُورَ الصِّحْةِ وَالْعَافِيَةِ، وَاجْعَلْهُ يَا رَبَّنَا فِي حِفْظِكَ وَعِنَايَتِكَ، وَوَفِّقِ اللَّهُمَّ نَائِبَهُ لِمَا تُحِبُّهُ وَتَرْضَاهُ، وَأَيِّدْ إِخْوَانَهُ حُكَّامَ الإِمَارَاتِ وَوَلِيَّ عَهْدِهِ الأَمِينَ.

اللَّهُمَّ اغفِرْ لِلْمُسْلِمِينَ وَالْمُسْلِمَاتِ الأَحْيَاءِ مِنْهُمْ وَالأَمْوَاتِ، اللَّهُمَّ ارْحَمِ الشَّيْخ زَايِد، وَالشَّيْخ مَكْتُوم، وَشُيُوخَ الإِمَارَاتِ الَّذِينَ انْتَقَلُوا إِلَى رَحْمَتِكَ، وَأَدْخِلِ اللَّهُمَّ فِي عَفْوِكَ وَغُفْرَانِكَ وَرَحْمَتِكَ آبَاءَنَا وَأُمَّهَاتِنَا وَجَمِيعَ أَرْحَامِنَا وَمَنْ لَهُ حَقٌّ عَلَيْنَا.

اللَّهُمَّ إنَّا نَسْأَلُكَ الْمَغْفِرَةَ والثَّوَابَ لِمَنْ بَنَى هَذَا الْمَسْجِدَ وَلِوَالِدَيْهِ، وَلِكُلِّ مَنْ عَمِلَ فِيهِ صَالِحًا وَإِحْسَانًا، وَاغْفِرِ اللَّهُمَّ لِكُلِّ مَنْ بَنَى لَكَ مَسْجِدًا يُذْكَرُ فِيهِ اسْمُكَ.

اللَّهُمَّ احْفَظْ دَوْلَةَ الإِمَارَاتِ مِنَ الْفِتَنِ مَا ظَهَرَ مِنْهَا وَمَا بَطَنَ، وَأَدِمْ عَلَيْهَا الأَمْنَ وَالأَمَانَ يَا رَبَّ الْعَالَمِينَ^([17]).

اللَّهُمَّ اسْقِنَا الْغَيْثَ وَلاَ تَجْعَلْنَا مِنَ الْقَانِطِينَ، اللَّهُمَّ أَغِثْنَا، اللَّهُمَّ أَغِثْنَا، اللَّهُمَّ أَغِثْنَا.

اذْكُرُوا اللَّهَ الْعَظِيمَ يَذْكُرْكُمْ، وَاشْكرُوهُ علَى نِعَمِهِ يَزِدْكُمْ ] وَأَقِمِ الصَّلاةَ إِنَّ الصَّلاةَ تَنْهَى عَنِ الفَحْشَاءِ وَالْمُنكَرِ وَلَذِكْرُ اللَّهِ أَكْبَرُ وَاللَّهُ يَعْلَمُ مَا تَصْنَعُونَ[^([18])

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([1]) الحشر : 18.

([2]) تفسير ابن كثير 1/203.

([3]) الترمذي : 3401.

([4]) أبو داود : 5073.

([5]) الترمذي : 3465.

([6]) الترمذي : 2403.

([7]) تحفة الأحوذي 6/193.

([8]) الفجر: 23- 24.

([9]) الزهد للبيهقي 1/196 .

([10]) الترمذي : 2417.

([11]) عزاه السيوطي في جمع الجوامع 6/97 لابن جرير.

([12]) النساء: 59.

([13]) النساء : 103.

([14]) الأحزاب : 56 .

([15]) مسلم : 384.

([16]) الترمذي : 2139.

([17]) يكررها الخطيب مرتين.

([18]) العنكبوت :45.                   - من مسؤولية الخطيب :

ABU DHABI // Make use of the present and spend your time wisely before it’s too late, worshippers will be told on Friday.

“Time is the age of the human and his life, and it is one of the greatest blessings by Allah,” the sermon will say.

Time is linked to a person’s deeds and actions, as a chapter in the Quran says: “By the declining day, Lo! man is a state of loss, save those who believe and do good works, and exhort one another to truth and exhort one another to endurance.”

As one scholar once pointed out, this chapter simplifies the concept of time; one who manages their time correctly wins, and one who wastes it has missed on all good.

Starting the day by praising Allah and reciting thikir is a wise way to make use of this time.

“It is nice of us to start the day by praising Allah and then head off to our work, because being able to do thikir is a use of time in obeying Allah,” the sermon will say.

As the scholar Hassan Al Basri said: “Life consists of three days: As for yesterday it is gone, as for tomorrow you may not reach it, and today is yours so work in it.”

People should be wise to take advantage of the present before they are faced with regret in the future.

As a verse in the Quran says: “On that day man will remember, but how will the remembrance (then avail him)? He will say: Ah, would that I had sent before me (some provision) for my life!”

Islam puts a lot of stress on the importance of time, as prayers have a certain allocated timings, concludes the sermon.

Is The Smile On The Face Of A Dead Person an Indication Of Good Ending ?

Question:

Is The Smile On The Face Of A Dead Person An Indication Of Husn Al Khātimah (I.E. Good Ending Of One’s Worldly Life)?

Shaykh Muhammad Al-Wassãbi :

Husn al-khātimah has been mentioned in various hadīths. So we should rely solely on what was reported from the Messenger (peace be upon him) regarding it and should not add to it based on opinion. From the opinion-based signs of husn al-khātimah is the dead person being light. Some people consider this to be from husn al-khātimah— that his body was extremely swift and easy (when carried) over people’s shoulders. This is not a proof. It might be because his body is lean, yet knowing whether or not a person’s actions are righteous is something else.

Ok then what if his body were fat? Would it be said that this is from sū’ al-khātimah (i.e. evil ending)?

Pay no attention to this. Husn al-Khātimah is when (a Muslim) dies while fasting, performing haj, praying, doing jihaad, when he dies upon a good ending, upon a righteous deed. In this case, you say: Maashaallaah! Wishing him good but not affirming Paradise for him. Conversely, sū’ al-khātimah is when one dies while not praying (i.e. abandoning prayer), (visiting) a sorcerer, while drunk, or committing robbery or any forbidden act. However, affirm for him neither Paradise nor Hell.

Al Binaa Publishing | Durham NC

Iblis said to Nooh : ‘There are five things that cause people to become destroyed’

‘Abdullah Ibn ‘Umar (radhi Allaahu anhuma) said:

While on the Ark, [Prophet] Nooh (‘alayhis-salam) noticed an old man whom he did not recognise. Nooh inquired: ‘What brought you here?’ He replied: ‘I came to strike the hearts of your followers, so their hearts become with me, while their bodies with you.’ Nooh responded: ‘Leave O enemy of Allah.’

Iblis said: ‘There are five things that cause people to become destroyed (deviated). I will inform you of three and not of the other two’. It was revealed to Nooh that he needed not know the three, but that he should enquire about the two.”

Iblis said: ‘The two that are certain to work are: envy: I was cursed because of my envy, and became a stoned devil. And the second is eagerness (to have more) : The entire paradise was made permissible to Adam (‘alayhis-salam) . I got what I wanted from him because of his eagerness.’

Ibn Abee al-Dunya in Maka’d al-Shaytaan , 65/ 44.

Posted from the Book – The Devil’s Deceptions (Talbis Iblis): By Imam Abu’l Faraj Ibn Al Jawzi, Dar as-sunnah Publishers. Page 74

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10 Ways to Escape the Envy of the Envious Person – from the works of Imam Ibnul-Qayyim(rahimahullaah) –

Bismillaah Al-Hamdulillaah wa salatu wa salaamu ‘ala rasulullaah
Amma-ab’d

10 Ways to Escape the Envy of the Envious Person
From the works of Imam Ibnul-Qayyim(rahimahullaah),

Relayed by Abu ‘Abdillaah Hassan as-Somali (hafidhahullaah)

Summary: 

- No doubt, the envier (haasid) can harm the one whom he envies.

– Soorat al-Falaaq comprises seeking refuge in Allaah from every evil in this world!

– If you fear Allaah, their plots and plans will never harm you.

– The harm of the haasid will eventually come back to strike him.

– Imam Maalik (rahimahullaah) said: “Whatever is done for Allaah, it will remain. Whatever is not will perish.”

– Rectification starts with the person himself, then his family, and so forth; not as the khawaarij do by blaming the Muslim rulers for their own errors and sins.

– Giving sadaqah has a great effect in repelling the evil eye (al-‘ayn); it’s very rare that someone who is a MuHsin and gives sadaqah, sacrificing for the sake of Allaah ‘Azza wa Jall, it’s rare that this type of person is affected in this way.

– If you fear Allaah, Allaah will make the creation fear you.

The 10 Ways – point-by-point – to escape the envy of the envious person:

1- Seeking refuge in Allaah from the evil of the haasid (the envious one).

2- Fearing Allaah, Subhanahu wa Ta’aala.

3- Being patient when dealing with this enemy, and not wasting time via confronting him or arguing with him.

4- Tawakkul (relying on Allaah).

5- Don’t even allow your heart to become occuppied with the envier’s foolishness, and try your best to erase it from your thoughts.

6- Turning to Allaah and being sincere to Allaah, and making the love of seeking Allaah’s Pleasure and repenting to Allaah one’s main primary concern.

7- Repenting to Allaah for sins which allowed the enemy to gain asendancy over him; no one is given the ability to overpower a slave except due to that’s slave’s sins (sins he knows of and the sins he may not know of).

8- Giving sadaqah and treating others well.

9- Repelling the evil with good – and this is from the most difficult upon the soul.

10- Implementing and actualizing Tawheed, which in reality encompasses everything that has preceded, and it revolves around it. And for one to actualize Tawheed, he must learn it. One should learn Tawheed and the right of Allaah upon His slaves.