A monthly newsletter from Masjid Bani Hashim Jumeirah Islands, Dubai Issue#46 December 2017
A Monthly Newsletter by Masjid Bani Hashim, Jumeirah Islands, Dubai Issue #46 December 2017 بسم اهلل الرحمن الرحيم السالم عليكم و رحمة اهلل و بركاته
And when My servants ask you, [O Muhammad], concerning Me - indeed I am near. I respond to the invocation of the suppli cant when he calls upon Me. So let them respond to Me [by obedience] and believe in Me that they may be [rightly] guided. Su rah Al Baqarah - 2:186
And [remember] when your Lord proclaimed, ‘If you are grateful, I will surely increase you [in favor]; but if you deny, indeed, My punishment is severe.’ “Surah Ebrahim 14: 7 In search of happiness We look for happiness in so many channels; we spend so much money to be happy, subhanal Allah, that we should question, is happiness on sale? Happiness can be bought but it is going to last for very short time. It is not going to fill that sadness or emptiness that exists in your heart. I mean, the moment of happiness from buying something that you like gives you some joy. Having said that, how long will this happiness last? Probably not that long. On the other hand, SubhanAllah, if we give a serious thought, we realize that happiness is an emotion that emerges from the heart, right? Have you noticed, those moments when you have felt at rest? Those are moments of gratitude to Allah SWT, Who is the One who has given us so much, Alhamdulil Allah. Even when we are going through any problem or test, if we ask for Allah SWT’s help and keep running to Him SWT, keep asking Him to show us the means and make these easy and to give us the strength to pass successfully the ongoing test, the response will come for sure. He very clearly states in the above ayah in Surah Al Baqarah, that He is close to us and he responds to us, but the question that we must ask is, are we obeying Him SWT, are we responding to His SWT’s call? In a nutshell, happiness lies in us being grateful for what Allah SWT has given us and as He promised in Surah Ebrahim, Ayah 14 above, He will increase us. Alhamdulil Allah. We also know that in this life, we are tested and this requires turning to Allah SWT, improving our level of obedience of Allah SWT ‘s commands and asking Him from the bottom of our heart to resolve all our concerns, to show us the way, to open the solution for us. If our faith is true and we trust in Allah SWT and in what He has promised, then for sure Allah SWT, Al Fatah will open the way.
A Monthly Newsletter by Masjid Bani Hashim, Jumeirah Islands, Dubai Issue #46 December 2017
This Issue Introduction: Page 1 The Real Superstars: Pages 3 - 5 The Best Remembrance: Pages 6 - 7 The Virtues of Knowledge: Pages 8 - 9 Cheer up: Pages 10 - 12 No Fear upon them nor do they Grieve: Pages 13 - 15 Rules for Life from the Qur’an: Pages 16 - 17 Surah Yusuf #93-95: Pages 18 - 23 Riqaq (Purification of Soul) Effects of the Five Heart Corrupters: Pages 24 - 30 Arabic Pronouns: Page 31 Surah Al Maryam: Pages 32 - 36 Masjid Bani Hashim: Pages 37 - 39
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Hudayfah (RA) was an extremely intelligent person who had a great presence of mind. The Prophet (SAWS) had a unique ability of using the special qualities of the Sahaba for the service of Islam. Hudayfah (RA)’s quick-wittedness and his ability to make good decisions and act quickly and calmly in a difficult situation was apparent at the Battle of Ditch. The Muslims were placed under a siege with the ditch protecting them from the enemies entering into Madina. The Muslims were going through sever hardship because of the long drawn siege. The Quraysh, who were outside of Madina, were also going through their own difficulties and were wondering what to do next.
Omar Ibn Khattab (RA) would ask Hudayfah Ibn Al Yaman (RA), “ Am I in the list?” The list Omar (RA) was asking Hudayfah (RA) about was the list of hypocrites that only Hudayfah and the Prophet (SAWS) knew. We continue from last issue with Hudayfah (RA) who was known as Sahib As Sihr, The Keeper of the Secret (of the Messenger of Allah). Since he had the ability to keep secrets under duress, Prophet (SAWS) had confided in him those, amongst the people of Madina, who were considered as hypocrites. Hudayfah (RA) had been given the responsibility of keeping a close eye on the movements of the hypocrites, as they were a dangerous group amongst the people of Madina; who were always ready to harm the Muslims in any way possible.
The Prophet (SAWS) wanted to know how the enemies were doing and wanted someone to volunteer to go out to them to get some information. But no one was ready to volunteer, as everyone was mentally and physically exhausted at this point. The Prophet (SAWS) decided to send Hudayfah (RA) to find out about what was going on in the enemy camp so that he (SAWS) could decide what steps could be taken. Hudayfah(RA) narrates the incident when he was chosen to go to the enemy camp and gather information: "That night, we were all seated in rows. Abu Sufyan and his men - the Mushrikeen (polytheists) of Makkah - were in front of us. The Jewish tribe of Banu Qurayzah was at our rear and we were afraid of them because of our wives and children. The night was dark. Never before was there a darker night nor a wind so strong. So dark was the night that no one could see his fingers and the blast of the wind was like the peel 3
of thunder. The hypocrites began to ask the Prophet for permission to leave, saying, 'Our houses are exposed to the enemy.' Anyone who asked the Prophet's permission to leave was allowed to go. Many thus sneaked away until we were left with about three hundred men. The Prophet (SAWS) then began a round of inspection passing us one by one until he reached me. I had nothing to protect me from the cold except a blanket belonging to my wife, which scarcely reached my knees. He came nearer to me as I lay crouching on the ground and asked, 'Who is this?' ‘Hudayfah,’ I replied. 'Hudayfah?' he queried as I huddled myself closer to the ground too afraid to stand up because of the intense hunger and cold. 'Yes, O Messenger of Allah ()ﷺ,' I replied. 'Some thing is happening among the people (meaning the forces of Abu Sufyaan). Infiltrate their encampment and bring me news of what's happening,' instructed the Prophet ()ﷺ. I set out. At that moment I was the most terrified person of all and felt terribly cold. The Prophet, peace be on him, prayed: 'O Lord, protect him from the front and from behind, from his right and from his left, from above and from below.' By Allah, no sooner had the Prophet, peace be on him, completed his supplication than Allah removed from my stomach all traces of fear and from my body all the punishing cold. As I turned to go, the Prophet ( )ﷺcalled me back to him and said, 'Hudayfah, on no account do anything
among the people (of the opposing forces) until you come back to me.' 'Yes,' I replied. I went on, inching my way under cover of darkness until I penetrated deep into the Mushrikeen camp and became just like one of them. Shortly afterwards, Abu Sufyan got up and began to address his men: 'O people of the Quraysh, I am about to make a statement to you which I fear would reach Muhammad. Therefore, let every man among you look and make sure who is sitting next to him...' On hearing this, I immediately grasped the hand of the man next to me and asked, 'Who are you?' (Thus putting him on the defensive and clearing myself). Abu Sufyaan went on: 'O people of the Quraysh, by Allah, you are not in a safe and secure place. Our horses and camels have perished. The Banu Qurayzah has deserted us and we have had unpleasant news about them. We are buffered by this bitterly cold wind. Our fires do not light and our uprooted tents offer no protection. So get moving. For myself, I am leaving.' He went to his camel, untethered and mounted it. He struck it and it stood upright. If the Messenger of Allah ()ﷺ, peace be on him, had not instructed me to do nothing until I returned to him, I would have killed Abu Sufyan then and there with an arrow. I returned to the Prophet ( )ﷺand found him standing on a blanket performing Salat. When he recognized me, he drew me close to his legs and threw one end of the blanket over me. I informed him of what had happened. He was extremely 4
happy and joyful and gave thanks and praise to Allah."
Hudhaifa Ibn al-Yaman (RA) possessed the discretion that made him realize the reality of this life, the good and bad of this world and Hudayfah (RA) was a righteous and straightfor- he would often ask the Prophet (SAWS) those ward person and he didn’t like crookedness things that were disguised as evil. He had and deviousness in people. He had a strong said,"People used to ask the Prophet (sallalaversion towards the hypocrites and deceivlahu alayhe wa sallam) about good things, but ers. He had the uncanny ability to look I used to ask him about bad things because I through a person and know about their was afraid that they might overtake me” character. He remained true to his pledge of not disclosing the names of the hypocrites to In the next issue, we will read about some of anyone. After the death of the Prophet the ahadith narrated by Hudayfah (RA) which (SAWS), people would often try to find out relate to the coming of the Day of judgement, from him who the hypocrites were but he the fitnah , etc. never revealed the names. Omar (RA) could only find out who the hypocrites were by observing Hudayfah (RA) – if he went for someone’s funeral or not. If anyone among the Muslims died, 'Omar (RA) would ask, "Has Hudayfah (RA) attended his funeral prayer?" If the reply was 'yes', he would perform the prayer. If the reply was 'no', he became doubtful about the person and refrained from performing the funeral prayer for him.
Abu Hurairah RA reported: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, "The best day on which the sun has risen is Friday. On that day Adam was created, he was admitted to Jannah, and he was expelled therefrom." (Muslim)
Once Omar asked Hudayfah (RA), "Is any of my governors a munaafiq?" "One," replied Hudayfah. "Point him out to me," asked Omar. "That I shall not do," insisted Hudhayfah. He later said that shortly after their conversation Omar (RA) dismissed the person who was a hypocrite just as if he had been guided to his reality.
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Abu Hurairah RA reported: The Prophet (sallallaahu ’alayhi wa sallam) said, "Allah likes sneezing and dislikes yawning. When any one of you sneezes and says `Al-hamdu lillah (praise be to Allah)', it becomes obligatory upon every Muslim who hears him to respond with `Yarhamuk-Allah (may Allah have mercy on you)'. Yawning is from the devil. When one of you feels like yawning, he should restrain it as much as possible, for the devil laughs when one of you yawns." (Bukhari)
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but doesn’t act upon it
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The people who have knowledge, but don’t act upon it are like donkeys carrying a load of books on their backs, but not benefitting by them. These people will memorize entire texts, understand it, but not act upon it. devotion,
Abu Hurairah RA reported: I heard the Messenger of Allah (sallallaahu ’alayhi
Abdullah bin Amr bin Al-as reported:
wa sallam) saying, "When the Iqamah
Messenger of Allah (sallallaahu ’alayhi
are pronounced, do not come to it run-
wa sallam) said to me, "O Abdullah! Do
ning, you should walk calmly with tran-
not be like so-and-so; he used to get
quillity to join the congregation. Then
up at night for optional prayer but aban-
join in what you catch for and complete
doned it later." (Bukhari and Muslim)
what you miss." (Bukhari and Muslim)
Abu Hurairah RA reported: The Abu Sa`id Al-Khudri RA reported: I
Messenger of Allah (sallallaahu ’alayhi
heard the Prophet (sallallaahu ’alayhi
wa sallam) said, "The angels supplicate
wa sallam) saying, "When one of you
in favour of one of you so long as he re-
sees a dream that he likes, then it is
mains in the place where he has per-
from Allah. He should praise Allah for it
formed Salat (prayer) in a state of
and relate it to (others)." (Bukhari and
Wudu'. They (the angels) say: 'O Allah!
Muslim)
Forgive him, O Allah! Have mercy on him.'" (Bukhari)
Umar bin Abu Salamah RA reported: I was a boy under the care of Messenger of Allah (sallallaahu ’alayhi wa sallam), and as my hand used to wander around in the dish, he (sallallaahu ’alayhi wa sallam) said to me once, "Mention Allah's Name (i.e., say Bismillah), eat with your right hand, and eat from what is in front of you." (Bukhari and Muslim) 9
Heartfelt advice to a friend by Imam Ibn Qayyim al- Jawziyya (d.751H) ِ ن الرَّحِ يم ِ ِسم ِ اهللَِّ الرَّحْ مَ ـ ْ ب In the name of Allah, The Lord of Mercy, The Giver of Mercy We thank Allah for this opening. In shaa Allah T’Ala we will continue sharing with you the translation in English of Ibn Qayyim’s “Risalatu Ibn al-Qayyim ila Ahadi ikhwanihi” “I have never regretted anything as much as my regret over a day on which the sun sets and my life span decreases while my good deeds have not increased” Ibn Mas’ud (radiy Allahu’anhu)” We continue with the introduction: Allah, Exalted be He, has praised His believing servants who beseech Him to be people who are rightly guided, and who stand out as role models for others to follow in their guidance; He said in the ayah, 25:74 ༀني إِمَامًا َ ن َربَّنَا هَبْ َلنَا ِم ْن أَزْوَاجِ نَا َوذُ ِّريَّا ِتنَا ُق َّرةَ أَع ُْنيٍ وَاجْ َع ْلنَا لِلْمُ تَّ ِق َ وَا َّلذِي َن يَقُولُو And those who say, “Our Lord, grant us from among our wives and offspring comfort to our eyes and make us an example for the righteous.” Surah Al Furqan (25):7 Ibn Abbas (radiy Allahu anhuma) said commenting, “It means, Oh Allah make people guided to do good through us” Abu Salih commented, “it means, let people be guided through our guidance.” Makhul said, “[ It means] let us be examples in righteousness so that the righteous follow our example.” Mujahid commented, “[It means, o Allah] make us followers of the righteous ones and [let us] follow their example in righteousness.” The explanation of Mujahid was found problematic by those who did not comprehend the knowledge of the righteous predecessors or realise the depth of the knowledge they had. 10
For this reason, they objected by arguing that, “According to his explanation, the meaning of the ayah will be reversed to mean, [oh Allah], make the righteous be the example we follow.” I take refuge in Allah (SWT) from such a statement because it is impossible to find an ayah with a reversed meaning in the Qur’an, because the statement of Mujahid, may Allah engulf him with His Mercy, indicates his perfect comprehension since it is obvious that a person cannot be an example that the righteous follow his leads unless he himself follows the example of the righteous ones. This is the aspect that Mujahid intended to highlight, which explains how a person can attain this rank- that is by following the example of the righteous people who preceded him so as Allah makes the righteous ones succeeding him in time to follow his example. Truly, this is from the best understanding of Qur’an and [as explained] it is irrelevant to the issue of “reversed meaning”. That being the case, whoever follows the example of the predecessors who adhered to the Sunnah, his example will be followed by those who succeed him in time and by those who live in the same era of his. The word “Imam” – translated to “an example for” is used in its singular form; and as can be noted, Allah, Most High, did not use the plural form of the work as the ayah did not read to say, “Make us examples for the righteous.” Al Farra said, “the reason why the word: Imam” was used in a singular format; and not plural, is because it falls under the category of the singular that is intended to refer to a plural just like the word “messenger” used in the ayah, “we are the Messenger of the Lord of worlds” wherein the word used is singular though it refers to two persons. This interpretation is the best of all but still requires further elucidation- that is: All the righteous people walk in the same path, worship the same illah (god), adhere to the same Book, believe in the same Prophet, and they are all the servants of one Lord i.e. their religion is the same; hence it is as if all of this makes out the Imam that they follow. This is absolute opposite of the case of Imams whose views, paths, beliefs, creed and methodol-
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ogy are different. Thus, following the example of the righteous means following what they are upon. This brings us to the end of the Introduction of the Book. Please note I edited the introduction by removing a couple of points as they were more discussion points rather than value add points. May Allah SWT accept and forgive any excesses and shortcomings of all. In shaa Allah, from the next month, we will start reading Chapter 1- Patience (al-sabr) and certainty (al-yaqin). In shaa Allah T’Ala TO BE CONTINUED.
Umm Salamah RA: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, "When you visit a sick or a dying person, you should utter good words because the angels say `Amin' at what you say." She added: When Abu Salamah RA died, I came to the Prophet (sallallaahu ’alayhi wa sallam) and said: "O Messenger of Allah, Abu Salamah has died." He (sallallaahu ’alayhi wa sallam) directed me to supplicate thus: "Allahummaghfir li wa lahu, wa a`qibni minhu `uqba hasanatan [O Allah, forgive me and him, and bestow upon me a better future (give me a better substitute)]." So I supplicated as he directed, and Allah gave me a man who was better for me than Abu Salamah (i.e., the Prophet Muhammad (sallallaahu ’alayhi wa sallam)). (The Prophet (sallallaahu ’alayhi wa sallam) married Umm Salamah afterwards. (Muslim)
Ibn Umar RA reported: Messenger of Allah (sallallaahu ’alayhi wa sallam) said, "All of you are guardians and are responsible for your subjects. The ruler is a guardian and responsible for his subjects; the man is a guardian of his family; the woman is guardian in her husband's house and responsible for her wards; a servant is guardian of his master's property and responsible for his ward. So all of you are guardians and are responsible for your subjects." (Bukhari and Muslim) 12
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belie
Companions of Allah SWT will have no fear and no
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we have,
Ka'b bin Malik RA reported: The Prophet
Abu Hurairah RA reported: The
(sallallaahu ’alayhi wa sallam) set out on
Messenger of Allah (sallallaahu ’alayhi
Thursday for the expedition of Tabuk. He
wa sallam) said, "There are angels who
liked to set out on a journey on Thurs-
take turns in visiting you by night and
days. (Bukhari and Muslim)
by day, and they all assemble at the dawn (Fajr) and the afternoon (Asar) prayers. Those who have spent the night with you, ascend to the heaven and
Anas RA reported: The Prophet (sallal-
their Rubb, Who knows better about
laahu ’alayhi wa sallam) drew a few lines
them, asks: 'In what condition did you
and said, "One of them represents man
leave My slaves?' They reply: `We left
and another indicates death; and a man
them while they were performing Salat
continues like this until the nearest line
and we went to them while they were
(i.e., death) overtakes him." (Bukhari)
performing Salat.'" (Bukhari and Muslim)
Abu Hurairah RA reported: Messenger of Allah (sallallaahu ’alayhi wa sallam) said: "Take my advice with regard to women: Act kindly towards women, for they were created from a rib, and the most crooked part of a rib is its uppermost. If you attempt to straighten it; you will break it, and if you leave it alone it will remain crooked; so act kindly toward women". (Bukhari and Muslim)
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decrees bring so much elevation.
Abdullah bin Amr bin Al-As RA said: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, "Whosoever possesses these four characteristics is a sheer hypocrite; and anyone who possesses one of them possesses a characteristic of hypocrisy till he gives it up. These are: when he is entrusted with something, he proves dishonest; when he speaks, he tells a lie; when he makes a covenant, he proves treacherous; and when he quarrels, he behaves in very imprudent, evil, insulting
Abu Sa`id Al-Khudri RA said: The Prophet (sallallaahu ’alayhi wa sallam) said, "Every one who breaks a covenant will have a flag by his buttocks on the Day of Resurrection. It will be raised higher according to the nature of his breach. Behold, there will be no greater a sin with respect to breaking the covenant than that of a ruler who breaks his covenant with the Muslim masses." (Muslim)
manner." (Bukhari and Muslim) 17
The shirt makes its appearance again! The shirts of Yusuf عليه السالمare significant in his life ↙ The first /me the shirt appeared in the story when the brothers threw Yusuf in the well, and came back crying crocodile tears, rela/ng a false story about a wolf ea/ng him up. They had pulled the shirt off Yusuf's back, daubed it, intact, with false blood, and brought it to show Ya'qub, as proof of the death of Yusuf. The shirt makes a second appearance in the life of Yusuf, this /me when he was a slave in the palace of the Aziz, now grown to be a most a handsome young man. The wife of the Aziz was aLracted to him, and tried to seduce him when they were alone in the palace, grabbing his shirt when he tried to run away from her advances. The Aziz walked in to this scenario, and the shirt, torn from the back, was proof of Yusuf's innocence.
سورة يوسف Surah Yusuf # 93-95 َصيرًا َوأْتُونِي ِبأ َ ْهلِ ُك ْ م ِ ِيصي ٰهَذَا فَأ َ ْلقُوهُ َع َلىٰ وَجْ ِه أَبِي يَأ ْتِ ب ِ اذْ َهبُوا ِب َقم ني َ ِأ َجْ مَ ع Take this, my shirt, and cast it over the face of my father; he will become seeing. And bring me your family, all to
The third /me, Yusuf hands his shirt to his brothers to take to the father, so that it brings back his eyesight. Yusuf knew how his shirt was used earlier. Now, he is inspired by Allah to use it as a cure.
gether. 12:93 Yusuf عليه السالمdid not have a na/on to spread a message to. His mission was to reform his character, according to Islam. He had a very pure heart. His brothers had a long chain of crimes against him, but he wanted to be good. So he begged Allah to shower them with mercy. Ya'qub عليه السالمwas blinded due to his anguish at losing his beloved son. The nurturing of Ya'qub is a lesson for us. Ya'qub suppressed his sadness, but his grief made his eyes literally turn white, blinding him. This condi/on is called بياض العني, the whitening of eyes. It has been scien/fically proven that extreme stress can result in physiological problems, one of them being that the eye develops a cataract condi/on, which can lead to blindness if not treated. A white aqueous fluid covers the iris, which needs to be removed surgically in modern /mes, but Allah has shown us a more effec/ve cure. Allah inspired Yusuf to give the cure for his father. Allah has shown us everything in the Qur'an, nothing is new; people are discovering the same things with research. So do not be impressed by scien/fic research.
ِيصي ٰهَذَا ِ اذْ َهبُوا ِب َقم ⬇ اذْ َهبُوا فعل أمر A command Verb ▶ َذَهَب ِيصي ٰهَذَا ِ ِب َقم The shirt he is wearing at that time The shirt Yusuf gave to his brothers was the one he was wearing at that /me, not a clean laundered one, but containing his body scent. Everyone has their own unique bodily scent. That is why the same perfume smells different on different people. Yusuf was in Egypt, and Ya'qub was in Pales/ne, thousands of kilometers away. Yusuf didn't say ▶ ارجعواreturn; he said ▶ اذْ َهبُواgo. The shirt is the focal point; it is important that it goes to Pales/ne. The journey is of the shirt. 18
The shirt will serve as a cure for the eyes of Ya'qub عليه الساام. Sheikh As Saadi said: ↙ كُلُّ داء يداوى بضد ِه Every sickness is cured by its opposite Ya'qub عليه السالمgot blinded by grief and sorrow, so the cure was the opposite of grief is happiness, the scent of his beloved long-lost son. This was not magic; it is in the Qur'an, so it is the truth. Smell has an effect on the emo/ons of people, which is why there is aromatherapy. We can associate smells with instances in our lives. Some of the scholars who wrote the tafseer of the Qur'an said Ya'qub عليه السالمcould smell the scent of Yusuf عليه السالمa distance of 3 days away. We must believe that ↙ كُلُّ داء َل ُه دواء إ َِّال املوت
Your families, children, and spouses Yusuf عليه السالمtells the brothers that as soon as the eyesight of Ya'qub عليه السالمis restored, they should all return with their families to Egypt. His kindness is so great, he forgets all the injus/ces they commiLed against him. This shows that Yusuf عليه السالمenjoyed great powers in Egypt. This was a very large group of people that Yusuf invited, without having to take anyone's permission. Ya'qub عليه السالمhad 12 sons, and 11 of them lived in Pales/ne with their families. This was the beginning of the Bani Israel, from a nomadic life in the wilderness of the desert, to a noble existence in the civilized courts of Egypt. They remained in Egypt un/l they escaped from Firaun with Musa عليه السالم, many hundreds of years later. This was an extremely generous offer by Yusuf عليه السالم. This large group of people would need food, accommoda/on, schools, hospitals, etc. They didn't ask for this; Yusuf himself offered it. They were the sons of a messenger, and therefore had dignity and self respect.
Every sickness except death has a cure
The incident with the shirt shows the goodness of the heart of Yusuf عليه السالم. He didn't tell the brothers to bring Ya'qub, and he would restore his sight; he gave his shirt to them and told them what to do to cure their fa فَأ َ ْلقُوهُ َع َلىٰ وَجْ ِه أ َ ِبي ther. This was an expia/on for the brothers. The brothers Yusuf عليه السالمtells his brothers what to do with the shirt, gave Ya'qub عليه السالمa shirt which brought him intense so that they don't use it as a تبرّك, something that brings grief; they would now give him a shirt which would bring him intense happiness. Yusuf عليه السالمdidn't want any reblessings, or in an innova/ve manner. Yusuf tells them to throw the shirt at Ya'qub's face. venge, rather he wanted their father to forgive them. Allah didn't make a disease except that He also creates its cure.
َصي ًرا ِ يَأ ْتِ ب
This is ihsaan.
كامال ً أتى
ُون ِ ُوسفَ ۖ َلو َْال أ َن تُفَنِّد ُ ج ُد رِيحَ ي ِ َ َصلَتِ الْعِ ي ُر قَالَ أَبُو ُه ْم إِنِّي َأل َ وَملَّ َا ف The eyesight will come back beLer than before. Ya'qub عليه And when the caravan departed [from Egypt], their fa السالمwas an old man, and his eyesight would have been ther said : Indeed, I find the smell of Joseph [and would weakened with age. The shirt would restore the eyesight, completely, beLer than before. say that he was alive] if you did not think me weakened in mind. 12:94
Sheikh As Saadi says: ↙ و هلل الحكم و اإلسرار For Allah is the wisdom and secrets ني َ َِوأْتُونِي ِبأ َ ْهلِ ُك ْم أ َجْ مَ ع عشيرتكم و أوالدكم و أزواجكم
The brothers s/ll underes/mate their father, although they had become obedient to Yusuf, following his instruc/ons. They took the shirt to Ya'qub عليه السالم. َصلَتِ الْعِ ي ُ ر َ وَملَّ َا ف 19
people get the feeling of impending death, and they settle all their dealings with people, even telling their dear ones about their will. The 40 years of separa/on served to increase the hope Ya'qub ‍ ؚليه السالم‏had in Allah.  ‍ؼŮ?نّŮ?ي‏ â–ś aďŹƒrmation ‍đ&#x;”ťŘ§Ů„ŘŞŮˆŮƒŮŠŘŻâ€Ź ‍؏ Ů? د‏ Ů? ŮŽ ‍َأل‏  ▜ ‍đ&#x;”ťŘ§Ů„Ů… Ř§Ů„ŘŞŮˆŮƒŮŠŘŻâ€Ź aďŹƒrmation   َ‍َؾل‏ ŮŽ ‍َؾلَتْ â—€ ٠‏ ŮŽ ‍đ&#x;”ťŮ ‏ ⏇   â–ś ْ‍؎عَ؏َ ت‏ ŮŽ đ&#x;”ť come out   â–ś ْ‍đ&#x;”ťŮ ŮŽ َعقَت‏ cut, make distance   ‍ؚن أع؜ مؾع مقبل؊ ؼلى الشام‏ They leY the land of Egypt, going towards Ash-Shaam. This was the name given to a large area of land including Pales/ne, Syria, Jordan, and Lebanon. This area is also known as the Levant.   ‍đ&#x;”ťŘ§Ů„Ů’ŘšŮ? ŮŠ Ů?Řą â—€ قا٠ل؊ التي ŘŞŘŮ…Ů„ امليع؊‏ The caravan in which the brothers were going home to their father, with the shirt, which was carrying food grains. The brothers didn't go to Yusuf ‍ ؚليه السالم‏this /me to get food, but when they were there, they decided to get some grain too. ‍٠‏  َ ‍Ů?ŮˆŘłâ€Ź Ů? ‍؏ Ů?ŘŻ ŘąŮ?ŮŠŘŮŽ ي‏ Ů? ŮŽ ‍قَالَ أَبŮ?Ůˆ Ů?ه Ů’Ů… ŘĽŮ?نّŮ?ŮŠ َأل‏ Ya'qub ‍ ؚليه السالم‏was s/ll in Pales/ne when the caravan departed from Egypt, but this had an eect on him; he felt as if he could smell the body scent of Yusuf ‍ؚليه السالم‏, his beloved son. He hadn't met the brothers, not seen the shirt, but he had a feeling that Yusuf was near. This was not a sixth sense, nor sorcery; it is a feeling that parents have for their children. The intense love that parents have for their children brings that feeling of closeness. Ya'qub ‍ ؚليه السالم‏loved Yusuf ‍ ؚليه السالم‏so much that he was very sensi/ve to him. He did not have this feeling when he lost Yusuf. This feeling is from Allah. Some/mes,
đ&#x;”ť verb â–ś ‍ â–ś ŮˆŮŽŘŹŮŽ َد‏to ďŹ nd This verb shows as if Ya'qub ‍ ؚليه السالم‏had lost the scent of Yusuf, and now he found it again. He had no resources, no internet, Facebook, mobile phone; how could he search for Yusuf ‍ ؚليه السالم‏on this huge world? Where on this earth was he? But he never lost hope in Allah. Allah brought Yusuf ‍ ؚليه السالم‏back in much stronger condi/on, reformed, honored and powerful. Allah is ‍اللءي٠‏, the Gentle and Subtle. If Ya'qub ‍ ؚليه السالم‏had seen the son he loved so intensely, and longed to see for so many years, he would have died of happiness. So the ini/al contact was thorough the shirt. Some scholars are of the opinion that the caravan was a distance of 8 days, and some say 4 days, when Ya'qub smelt the scent of Yusuf. ‍Ů?ŮˆŮ†â€Ź  Ů? â€ŤŮŽŮ„Ůˆ َْال ŘŁ َن ŘŞŮ?٠َنّŮ?د‏ đ&#x;”ť Verb â–ś ‍٠َن Ů‘ŮŽ َد‏  ▜ ‍đ&#x;”ťŘłŘŽŮ? ŮŽŘą Ů?من Ů’ Ů?ه Ůˆ زَ ŮŽŘš ŮŽŮ… ŘŁ َّن هذا Ř§Ů„ŮƒŘ§Ů„Ů… غيع ŘľŘŮŠŘ‏ ŮŽ mock or think his words were wrong  ▜ ‍ؾ ŮŽŘŻ ŮŽŘą من غيع Ř´ŘšŮˆŘąâ€Ź ŮŽ â€ŤŮˆ ŘŁ َّن هذا Ř§Ů„ŮƒŘ§Ů„Ů…â€Ź that these words were uttered without thinking Ya'qub ‍ ؚليه السالم‏knew that the people would rebuke him, mock him, and call him a liar, if he told them that he could smell the scent of Yusuf ‍ؚليه السالم‏.  Ů? ‍؜ َالل ŮŽŮ?Ůƒ ا Ů’Ů„ ŮŽŮ‚ŘŻŮ?يم‏ ŮŽ ‍قَالŮ?ŮˆŘ§ تَاهللَّŮ? ŘĽŮ?ن ŮŽŮ‘ŮŽŮƒ ŮŽŮ„Ů Ů?ي‏
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They said : By Allah , indeed you are in your [same]
‍َّل Ů?Ůƒ Ů’Ů… ŘĽŮ?نّŮ?ŮŠ ŘŁ ŮŽ Ů’Řš ŮŽŮ„ Ů?Ů… Ů?Ů… َن اهللَّŮ? مَا َال ŘŞŮŽ ؚْلَمŮ? Ůˆ َ ن‏
old error. 12:95
And when the bearer of good tidings arrived, it was
By their answer, we can see that the jealousy in the hearts of the brothers s/ll existed, although the tone is geang beLer. They knew Yusuf ‍ ؚليه السالم‏was alive, that they were bringing his shirt. They went through so much reform to get rid of this jealousy, for 40 years. Some/mes you are away from the person you are jealous of, so you think the feeling has gone away. But when you are confronted with the object of your jealousy, the old feelings resurface. The sickness needs to be removed with ‍؏هاد الن٠س‏, striving against yourself. PuriďŹ ca/on is when you are feeling the pain in your heart, when you are confronted with the fact that you have the sickness in your heart. Accept it, and try to get rid of it, asking the help of Allah.
cast over his face, and he returned [once again] see ing. He said : Did I not tell you that I know from Allah that which you do not know? 12:96 This is a wonderful end to the problem of the brothers with their father. ‍٠َلَمَّ ا ŘŁ َن ŘŹŮŽ ا ŮŽŘĄ ا ْلبَشŮ? ŮŠ Ů? ع‏  đ&#x;”ť ‍؏اإ بالسؚي‏ come with striving â—€ to give glad tidings   â–ś verbđ&#x;”ť ‍َش َع‏ ŮŽŮ‘ ‍ب‏
In ayah 8, the brothers said: ↙  Ů?‍؜ َاللŮ? Ů‘Ů?Ů… Ů?بني‏ ŮŽ ‍ؼŮ? َّن أَبَانَا ŮŽŮ„Ů Ů?ي‏ Indeed, our father is in clear error. 12:8 Now they are saying it to his face. Although they know he is saying the truth this /me, their jealousy is preven/ng them from admiang the truth. This is a case of â€ŤŘšŮ‚ŮˆŮ‚ Ř§Ů„ŮˆŘ§Ů„ŘŻŮŠŮ†â€Ź, disobedience to the parents. You cannot speak to your father in this manner. The brothers rebuke their father by saying that this is his old ignorance. They are implying that he is s/ll drowning in his love for Yusuf ‍ؚليه السالم‏. They are equa/ng the love with ignorance and misguidance. The story of Yusuf ‍ ؚليه السالم‏is about love, natural and unnatural. The love of his father was natural love. The love the wife of the Aziz and the women of the city had for Yusuf was unnatural an abnormal. Love cannot be controlled. People go to magicians for love. Focus on the love of Allah, and life will be easy. Love your good deeds, because they will accompany you in your grave.  ‍َؾيعًا Ű– قَالَ ŘŁ ŮŽ ŮŽŮ„ Ů’Ů… ŘŁ ŮŽ Ů?قل‏ Ů? ‍٠َلَمَّ ا ŘŁ َن ŘŹŮŽ ا ŮŽŘĄ ا ْلبَشŮ? ŮŠ Ů?Řą ŘŁ ŮŽ ْلقَاهŮ? ŮŽŘš َلىٰ ŮˆŮŽŘŹŮ’ Ů?ه Ů?ه ٠َا ْعتَ Ů‘ŮŽŘŻ ب‏
The skin is called ‍ بشع؊‏because good news brings a glow to the complexion   đ&#x;”ť ‍بقعب اؼل؏تماؚ â—€ ŮŠŮˆŘłŮ Ůˆ ŘĽŘŽŮˆŘ§Ů†Ů‡ Ůˆ أبيهم Ůˆ أمهم‏ The whole family would at last be together - Yusuf with his brothers, father and mother would all be reunited. The ‍ قميؾ‏is the beginning of the ‍بشيع‏. ‍أ ŮŽ ْلقَاهŮ? ŮŽŘš َلىٰ ŮˆŮŽŘŹŮ’ Ů?ه Ů? ه‏ The shirt was cast upon the face of Ya'qub ‍ؚليه السالم‏. Yusuf said [‍]Ů ŘŁŮ„Ů‚ŮˆŮ‡â€Ź, cast or throw it, when he gave his shirt to his brothers. This is to make clear that the shirt is just that, not some blessed thing. ‍٠َا ْعتَ َّ د‏  ▜ Verbđ&#x;”ť ‍َع Ů‘ŮŽŘŻ â–ś ا ْعتَ َّد‏ return This word describes a ball being thrown against a wall, and bouncing back.  ‍َؾي ًعا‏ Ů? ‍ب‏ 21
  â€ŤŘ§Ř´ŮƒŮˆŘ§ ب؍ي‏ Complaints and grief to be referred to Allah  ً‍ؚسى اهلل ان يأتيني به ؏ميؚ‏  Allah will unite the whole familyâ–ś  ‍ؾبع ؏ميل‏ A beautiful patience
⏇⏇   ‍Řسن الظن باهلل‏
Thinking good of Allah   đ&#x;”ť ‍ع؏ؚ ؼلى Řالت Ů?ه Ř§ŘŁŮ„ŮˆŮ„Ů‰â€Ź The eyesight of Ya'qub ‍ ؚليه السالم‏was restored completely, as before. The good news began with the scent of Yusuf, then the arrival of the shirt, then the restoring of the eyesight. Now Ya'qub has the assurance of beLer things, of mee/ng Yusuf. ‍قَالَ ŘŁ ŮŽ ŮŽŮ„ Ů’Ů… ŘŁŮŽŮ‚Ů?Ů„ Ů‘ŮŽŮ„ Ů?Ůƒ Ů’Ů… ŘĽŮ?نّŮ?ŮŠ ŘŁ ŮŽ Ů’Řš ŮŽŮ„ Ů?Ů… Ů?Ů… َن اهللَّŮ? مَا َال ŘŞŮŽ ؚْلَمŮ? Ůˆ َ ن‏   đ&#x;”ť ‍٠قال م٠ت؎عًا بنؚم؊ اهلل ؚليه‏ Ya’qub ‍ ؚليه السالم‏boasted about the blessing of Allah These words were said in ayah 86 too, as a way of bera/ng his sons. Ya'qub ‍ ؚليه السالم‏told his sons so many things, but they didn't believe him. He told them he could smell Yusuf; they denied it. He told them earlier not to lose hope; they disregarded him. Now it is as if he is saying 'I told you so' to them. It is alright to say this to your children, you have the right to do so, as long as you aLribute the knowledge to Allah, not yourself. The things Ya'qub informed his sons about were↙  ▜ ‍đ&#x;”ťŘŞŘŘłŘłŮˆŘ§â€Ź Feel the presence of Yusuf   ‍ال ŘŞŮŠŘŁŘłŮˆŘ§â€Ź â–ś Do not despair   â€ŤŘąŮŠŘ ŮŠŮˆŘłŮ â€Ź The scent of Yusuf
  đ&#x;”ť â€ŤŮ‚ŮˆŘŠ الع؏اإ باهلل‏ The power of hope in Allah   đ&#x;”ť ‍متع Ů‘Ů?قبًا Ů„Ů?Ř˛ŮˆŘ§Ů„ الهم Ůˆ الŘزن‏ Waiting for the relief from grief and sorrow   ‍đ&#x;”ťŘĽŮ†ŘŞŘ¸Ř§Řą ال٠ع؏ ؚباد؊‏ waiting for the relief is worship Many /mes in life, Allah takes us into a situa/on in which we worship Him. Ya'qub ‍ ؚليه السالم‏was wai/ng for the relief from his sadness. The whole period of /me you wait for relief is worship. With Allah nothing is lost. If you depend on people to solve your problems, there is no reward. If you change your inten/on, and have hope in Allah, you take yourself from zero to the maximum number. When the eyesight of Ya'qub ‍ ؚليه السالم‏came back, fully restored, he told his sons that he always had hope that Allah would remove his grief and sorrow. The Messenger of Allah ‍ ؾلى اهلل ؚليه Ůˆ سلم‏narrated a Divine hadith :  ‍قَالَ اهللَّŮ? أَنَا Ů?ؚن Ů’ ŮŽŘŻ ظَ Ů‘Ů?ن َؚبْدŮ?ŮŠ Ů?بي‏   7505 # ‍ ŘŘŻŮŠŘŤâ€ŹŘŒ ‍ؾŘŮŠŘ Ř§Ů„Ř¨ŘŽŘ§ŘąŮŠâ€Ź Allah said : I am to my slave as he thinks of Me, (i.e. I am able to do for him what he thinks I can do for him).
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If you think Allah will, then He will; if you have doubts, you are lost. Everyone goes through different trails, which can take you closer to Allah. Ya'qub عليه السالمhad intense hope with Allah, so Allah gave him what he waited for. This needs pa/ence and reliance upon Allah. If you are hasty in your heart, this prevents your du'a from being accepted. No one is like Allah. He wants us to magnify and trust Him. When something you want is delayed, there is a wisdom in it. Allah is able to do anything, but He only gives at the right /me. You must believe that Allah will give only what is good for you, and when it is good for you, Allah will not delay it even for a second. We must overcome this weakness of has/ness. The Messenger of Allah صلى اهلل عليه و سلمsaid :
Abu Hurairah RA said: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, "It is enough evil for a Muslim to look down upon his (Muslim) brother." (Muslim)
Abu Hurairah RA said: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, "The gates of Jannah are opened on
ُْست َجَ ابُ أل َحَ ِد ُك ْم مَا َل ْم يَعْجَ ل ْ ي
Mondays and Thursdays, and then every
َسولَ اهللَِّ؟ ُ َو َكيْفَ يَعْجَ لُ يَا ر: َقِيل
slave (of Allah) is granted forgiveness if
َستَج ِبِ اهللَُّ لِي ْ يَقُولُ َق ْد َد َعوْتُ اهللََّ فَ َل ْم ي: َقَال 3853 # حديث، سنن ابن ماجة You will be responded to you as long as you do not
he does not associate anything with Allah in worship. But the person in whose heart there is rancour against his
become hasty.
(Muslim) brother, they will not be par-
It was said: What does being hasty mean, O
doned and with regard to them it will
Messenger of Allah?
be said twice: 'Hold both of them until
He said: When one says: I supplicated to Allah but
they are reconciled with each other.'"
Allah did not answer me.
(Muslim)
Ibn Umar RA said: The Messenger of Abu Hurairah RA said: The Prophet (sallal-
Allah (sallallaahu ’alayhi wa sallam) said,
laahu ’alayhi wa sallam) said, "Does he
"A person should not enter into a transac-
who raises up his head before the Imam
tion when his (Muslim) brother has al-
not fear that Allah will make his head
ready negotiated, nor should he make a
that of a donkey or make his appearance
proposal of marriage when that of his
similar to that of donkey?" (Bukhari and
brother is pending, except with the per-
Muslim)
mission of the latter." (Bukhari and Muslim) 23
Riqaq (Purification of Soul) Effects of the Five Heart Corrupters The Five Heart Corrupters are: excessive socializing, wishful thinking, attachment to others besides Allah, eating to one’s fill, and sleep. These five factors are the greatest corrupters of the heart. In this article I will mention the effects that are common to all of them as well as those effects that are unique to each one of them. Know that the heart is on a journey to Allah, Most Great and Glorious, and to the world of the Hereafter, and [that it is able to] discover the path of truth as well as the faults of the soul and of deeds. Its path is traversed with its light, life, strength, health, determination (‘azm), the soundness of its hearing and sight, as well as the absence of distractions and impediments from it. These five (corrupters) extinguish its light, distort its vision, muffle its hearing, if they do not deafen it, dumfound it, and weaken its powers/strengths altogether. They weaken its health, slacken its drive, halt its decisions, and reverse it (sending it backwards). And if one does not sense it, his heart is dead – as wounding a corpse does not inflict pain. They are impediments that prevent it from achieving its perfection, and prevent it from arriving to what it was created for. For there is no pleasure, sweetness, or perfection except by knowing Allah and loving Him. This is (the heart’s) early paradise. As there will be no pleasure or success for it in the Hereafter, except by being its neighbor in the abode of pleasure in the early paradise. It has two paradises. It will not enter the second of the two if it did not enter the first. I heard Shaykhul-Islam Ibn Taymiyyah – may Allah have mercy on him – say: “Indeed there is a paradise in this world, whoever doesn’t enter it will not enter the paradise of the Hereafter.” … Some of those known for their love of Allah (al-muhibboon) [were reported to have] said: “The truly unfortunate people of this world are those who leave the world without tasting the sweetest thing it contains.” When they were asked what it was, they replied: “The love of Allah, to feel comfortable in His company, to desire to meet Him, turning towards Him and turning away from everything besides Him.” Or some words similar to that. Everyone who
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has a heart bears witness to this and knows it as a result of having tasted it. And these five matters cut [the person] off from this, block the heart from it, impede its journey, cause sicknesses and defects for which, if the sick person does not realize it, [destruction] is feared. The First Corrupter: Frequent Socializing The effect of frequent socializing is that it fills the heart with the smoke of anfaas of humans until it becomes black, causing it to be scattered, torn apart, worried, upset, and weak. The heart instead is busy with scattered thoughts in the valleys of their requests and wishes. So what remains of it for Allah and the life to come? How many adversities has mixing with people brought and how many blessings has it repelled? [How many] trials has it caused and opportunities disabled. Is aafah the downfall of people caused by other than people? Did Abu Taalib at the time of his death have anything more harmful to himself than evil companions? They remained with him until they blocked him from the one statement that would have guaranteed him eternal pleasure. This socializing based on love in this world, the fulfillment of desires from others, will change into enmity when the realities become manifest, and some of those who socialized will bite their hands in regret as the Almighty said: (٢٧) ً۬سبِيال َ َِّسول ُ معَ ٱلر َ ُخذۡت َ َّع َلىٰ يَ َديۡ ِه يَقُولُ يَـٰ َليۡتَنِى ٱت َ َضٱلظَّالِ ُم ُّ َويَوۡ َم يَع (٢٨) ً۬خلِيال َ يَـٰوَيۡ َلتَىٰ َليۡتَنِى َل ۡم أَتَّخِ ذۡ ف َُالنًا (٢٩) ً۬خذُوال َ ن ِ ِٰنسـ َ ٱلشيۡطَـٰ ُن ل ِۡإل َّ ن َ ن ٱلذِّڪۡ ِر بَ ۡع َد إِذۡ جَ آ َء ِنىۗ َوڪَا ِ ع َ َض َّلنِى َ َّل َق ۡد أ “On the Day when the sinner will bite his hands saying: If only I had taken a way to the Messenger. Woe to me, if only I hadn’t taken so-and-so as a close friend. He misguided me from the Remembrance after it came to me.’ And Satan is forever a deserter of humans in their time of need.” (Surah al-Furqan, 25: 27-29) He also said: (٦٧) ني َ ع ُد ٌّو إ َِّال ٱملۡ ُتَّ ِق َ ۡض ٍ ۡض ُه ۡم لِبَع ُ مٮِٕ ۭذِ بَع َ ۡٱأل َخِ َّآل ُء يَو ۡ “Close friends on that Day will be foes of each other except the God-fearing.” (Surah azZukhruf, 43: 67) And He said:
ۡض َويَ ۡل َع ُ ن ٍ۬ ۡضڪُم ِببَع ُ موَ َّدةَ بَيۡ ِن ُك ۡم فِى ٱلۡحَ يَوٰ ِة ٱل ُّدنۡيَاۖ ث ُ َّم يَوۡ َم ٱ ۡل ِقيَـٰمَ ِة يَ ۡكفُ ُر بَع َّ ن ٱهللَِّ أ َ ۡوثَـٰنً۬ا ِ خذۡتُم مِّن دُو َ ََّوقَالَ إِنَّمَ ا ٱت ۞ (٢٥) ٰصرِي َن ِ مأ ۡ َوٮٰ ُك ُم ٱلنَّا ُر َومَا َلڪُم مِّن نَّـ َ ضًا َو ۬ ۡضڪُم بَ ۡع ُ بَع “Indeed what you have taken besides Allah is only idols. Love between you is only in this world, but on the Day of Resurrection you will disown each other and curse each other and your abode will be the fire and you will have no helpers.” (Surah al-‘Ankaboot, 29: 25) That is the state of those who share goals, they love each other as long they help each other to achieve it. But if the goal is cut off, it is followed by regret, sadness and pain, and that love will change into hatred, cursing, blame of one another, and the goals change into unhappiness and punishment, as is witnessed in this life in the states of those who share in khizyah failure, if they are caught and punished. The useful defining principle in the matter of socializing is that one should mix with people in [acts of] goodness like Jumu‘ah, the ‘Eids, Hajj, learning knowledge, Jihad, giving advice; and avoid them in [acts of] evil, as well as unnecessary permissible things. If necessity requires mixing with them in evil and avoiding them is not possible, then beware, beware of agreeing with them. And be patient with their harm, for they must harm him if he does not have power or a helper. However, it is harm followed by honor and love for him, respect and praise for him from them, the believers, and from the Lord of the worlds. Thus, patience with their harm is a better ending and a more praiseworthy conclusion. If necessity requires mixing with them in unnecessary permissible things, he should strive to transform the gathering into one of obedience to Allah if it is possible, he should encourage himself and strengthen his heart, and not pay attention to the satanic whisper of discouragement which will prevent him from that, that this is riyaa showing off, a love of displaying one’s knowledge and state, etc., he should fight it and seek help from Almighty Allah and try to affect them as positively as he can. If destiny prevents him from that, he should remove his heart from among them the way a hair is removed from dough. Among them he should be present yet absent, close yet far and asleep yet awake. He should look at them and not see them, hear their words but not be conscious of them, because he has removed his heart from among them and ascended with it to the glorifying of Allah. How difficult this is and trying for the souls, [yet] it is easy for whoever Allah makes it easy. Between a slave and [that state] is that he be truthful to Allah – Blessed and High – continually seeking refuge in Him, and that he throws his soul on [Allah’s] doorstep in humility and tareeh. Nothing will help him to do that besides sincere love, continual remembrance of Allah with the heart and
tongue, and avoidance of the remaining four corrupters to be mentioned. He will achieve this except with righteous preparation and strong support from Allah – Most Great and Glorious – and a truthful conviction, and freedom from attachment to other than Allah, Most High. And Allah Almighty knows best. The Second Corrupter: Riding the Sea of Wishes It is a sea without shores. It is the sea ridden by the bankrupt of the world. It is said: Wishes are the capital of the bankrupt, and its travel provisions are the promises of Satan, and impossible imaginations and falsehood. The wealth of false wishes and false imaginations continue to play with one who rides them the way that dogs play with a jeefah corpse. They are the supplies of every maheenah disgraced, khaseesah humiliated, low soul, having no conviction to achieve external realities. So it i‘taadat turned away from them with mental wishes. And everyone has it according to his state: From a wisher for power and authority, or travel and international travel, or wealth and valuables, or women and mardaan, The wisher imagines an image of what he desires in his mind, and he succeeds in creating it and takes pleasure in capturing it. The one who has lofty/high conviction himmah his hopes pivot around knowledge and faith and deeds which will bring him closer to his Lord, and yudeenuhu min jiwaarih. These wishes are faith, light and wisdom, while the wishes of those are deception and delusion. The Prophet (SAWS) praised the one who wishes for good, and made his reward in some things similar to that of the one who actually does it, like the one who says: If I had money I would do as so-and-so does who fears his Lord regarding his wealth, strengthening family ties with it, and extracts from it what is required. He said: “Regarding reward, they are equal.” The Prophet (SAWS) wished in the Farewell Pilgrimage that he was doing Hajj Tamattu‘ and khalla and that he did not take a sacrificial animal with him, as he was doing Hajj Qiraan. So Allah gave him the reward of Qiraan which he did and the reward of Tamattu‘ which he wished for and combined for him both rewards. The Third Corrupter: Attachment to Other Than Allah This is the absolute worst of the corrupters. There is none more harmful than attachment to other than Allah, nor more able to cut the heart off from Allah, and block it from what is beneficial to it and what will bring it true happiness. If a heart becomes attached to other than Allah, Allah makes him dependent on what he is attached to and he will be betrayed by it and he will not achieve what he was seeking from Allah as long as he is attached to other
than Allah and turning to others besides Him. Thus, he will not obtain what he sought from Allah nor will what he was attached to besides Allah bring it for him. (٨٢) ضدًّا ِ ع َليۡہِ ۡم َ ن َ ن بِعِ بَا َد ِتہِ ۡم َويَكُونُو َ سيَ ۡكفُرُو َ َال َّۚ ( ك٨١) ن ٱهللَِّ ءَالِ َه ۬ةً ِّليَكُونُوا ْ َل ُه ۡم ِعزًّ۬ا ِ خذُوا ْ مِن دُو َ َّوَٱت “And they have taken gods besides Allah that they might give them honor, power and glory. No. But they will deny their worship of them and become opponents to them.” (Surah Maryam, 19: 81-82) (٧٥) ن َ ضرُو َ ۡه ۡم َل ُه ۡم جُ ن ۬دٌ مُّح ُ ه ۡم َو ُ َص َر ۡ نن َ َستَطِيعُو ۡ ( َال ي٧٤) ن َ ُنصرُو َ ن ٱهللَِّ ءَالِ َه ۬ةً َّل َع َّل ُه ۡم ي ِ خذُوا ْ مِن دُو َ َّوَٱت “And they have taken besides Allah gods hoping that they might be helped. They cannot help them but they will be brought forward as a troop against them.” (Surah Yaseen, 36: 74-75) The person most betrayed is the one who is attached to other than Allah. For what he missed of benefits, happiness and success is far greater that what he obtained from those to whom he was attached, and it is exposed to disappearance and loss. The example of one attached to other than Allah is like one seeking shade from the heat and cold in a spider’s web (home), the weakest of the homes. In general, the basis of idolatry and the foundation on which it is built is: Attachment to other than Allah, and for the one who does so there is condemnation and betrayal, as stated by the Almighty: ۞ (٢٢) ً۬خذُوال ۡ م َّ مذۡمُومً۬ا َ خ َر فَتَ ۡق ُع َد َ معَ ٱهللَِّ إِ َلـٰهًا ءَا َ َّۡال تَجۡ عَل “Do not set up with Allah any other god or you will sit down reproved and forsaken.” (Surah al-Israa, 17: 22) “Reproved” without anyone to praise you, “forsaken” without anyone to help you. As some people may be forced while being praised, like one is forced by falsehood, and he could be forsaken while being helped [by Allah], like one forced and falsehood has gained the upper hand over him, and he could be praised and supported like one becomes established and gains dominion by way of the truth. The idolater attached to other than Allaah, his is the vilest category, neither praised nor supported. The Fourth Corrupter: Food The corrupter of the heart is of two types: One of them is that which corrupts it by itself like the forbidden which are of two types: Forbidden relative to Allah like carcasses, blood, pork, wild animals that kill with the canine tooth [6]and birds that kill with claws.
Forbidden relative to Allah’s slaves, like stolen, maghsoob, kidnapped, and what is taken without the permission of the owner either by force or by shame and blame. The second is what corrupts as a result of its quantity and its exceeding limits, like wasting permissible things, excessive filling of the stomach, for it makes acts of obedience burdensome and it preoccupies the heart with muzaawalat mu’nat al-batnah chasing after belly desires and trying for it until it captures it. It paves paths for Satan and expands them, for he moves among humans in the veins. Fasting narrows its passages and closes his paths and filling the stomach paves paths and widens them. Whoever eats a lot, drinks a lot, sleeps a lot and loses a lot. In the famous hadith: “No human fills a container worse than his stomach. Two small portions of food to straighten his backbone are sufficient. If he must [eat more], then let it be a third for food, a third for drink and a third for breathing.” It is said that [on one occasion] Iblees met Yahya, son of Zakariyah – peace be upon them – and Yahyaa asked him: “Did you take anything from me.” He replied: “No, except one night when food was presented to you, I made it so desirable to you that you ate your fill and you went sleep without making your regular supplications.” Yahya said: “I swear by Allah that I will never eat my fill again.” Iblees then said: “As for me, I swear by Allah that I will never advise another human again.” The Fifth Corrupter: Excessive Sleep It deadens the heart, makes the body heavy, wastes time, and gives birth to a lot of negligence and laziness. Some [types] of sleep are extremely disliked, and some are harmful to the body. The best form of sleep is what takes place when there exists a strong need for it. Sleep at the beginning of the night is more praiseworthy and beneficial than at the end of the night, and sleep in the middle of the day is better than at its beginning and end tarafayhi. The closer sleep is to the beginning and ending of the day the less the benefit and the more the harm. [This is] especially the case for sleeping in the after noon (‘asr) and sleeping at the beginning of the day, except for one who stayed awake all night. And among the disliked aspects, according to the scholars, is sleep between Salaatul-Fajr and sunrise, for it is a time of special reward. For that time to escape, among the salikeen (travelers), is a great loss maziyyah. Even if they traveled all night they would not allow sitting down from the journey sayr at that time until sunrise, because it is the beginning of the day and its key. [It is] the time for provisions to be sent down [and distributed], the time for obtaining portions and the descent of blessings, and from it the day is established. The
ruling regarding the whole day is [based on] the ruling regarding that portion. One should only sleep at that time if one is forced. In general, the most balanced/moderate (a‘dal) and beneficial form of sleep, is sleep during the first portion of the night and the last sixth of the night. According to medical practitioners, the length of the most balanced form of sleep should be eight hours. In their view, more [sleep] than that or less than that will cause deviation in one’s natural disposition according to it bihasabihi. Among the forms of sleep that are not beneficial also, is sleep in the first part of the night shortly after sunset until fahmatul-‘ishaa the darkness of ‘Ishaa goes. The Messenger of Allah (SAWS) used to dislike it. So it is disliked according to the Sharee‘ah. As excessive sleep causes these defects aafaat, putting aside sleep and abandoning it causes other major defects like bad temperament, yabsihi dry personality and a warped disposition, as well as drying up of the humors which aid in understanding and work, and it leads to illnesses mutlifah which will prevent one afflicted from benefiting either with his heart or body. Existence [of the world] was established on the basis of justice (‘adl), so whoever adheres to moderation has grabbed his portion of the confluence of good. Written by Ibn Qayyim al-Jawziyyah, Madaarij as-Saalikeen, vol. 1, pp. 443-9
Abdullah bin Mas'ud reported: The
Ibn Umar RA reported: The Prophet (sal-
Messenger of Allah (sallallaahu ’alayhi wa
lallaahu ’alayhi wa sallam) as saying: "The
sallam) cursed the one who accepts Ar-
worst of lies is to pretend to have seen
Riba (the usury) and the one who pays it.
something which he has not seen."
(Muslim)
(Bukhari)
ARABIC PRONOUNS
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her to strive for the food herself.
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told her made fasting,
Abul-Juhaim Abdullah bin Al-Harith RA
Abu Qatadah RA reported: The Messenger
said: The Messenger of Allah (sallallaahu
of Allah (sallallaahu ’alayhi wa sallam)
’alayhi wa sallam) said, "If the person
said, "When anyone of you enters the
who passes in front of a praying person,
mosque, he should perform two Rak`ah
realizes the enormity of the sinfulness of
(of voluntary prayer) before sitting."
this act, it will have been better for him
(Bukhari and Muslim)
to wait forty than to pass in front of him." (Bukhari and Muslim) (The narrator was not sure whether the
Ammar bin Yasir RA reported: I heard
Prophet (sallallaahu ’alayhi wa sallam)
Messenger of Allah (sallallaahu ’alayhi wa
said forty days, months or years.)
sallam) saying, "Prolonging Salat (prayer) and shortening the Khutbah (religious talk) indicate the religious knowledge of the person. Make your Salat long and
Abu Hurairah RA reported: Messenger of
your sermon short." (Muslim)
Allah (sallallaahu ’alayhi wa sallam) said, "If a believer had full knowledge of the chastisement of Allah, none would covet His Jannah; and were an infidel to know
Nawwas bin Saman RA reported: I asked
the Mercy Allah has, none would despair
Messenger of Allah (sallallaahu ’alayhi wa
of His Jannah." (Muslim)
sallam) about virtue and sin, and he said, "Virtue is noble behaviour, and sin is that which creates doubt and you do not like people to know about it." (Muslim)
Masjid Bani Hashim At Jumeirah Islands, Dubai
Masjid Bani Hashim by the Grace of Allah ()سبْحَ انَ ُه َو تَعَالَى ُ عز وجل, opened its doors on 2nd Ramadan 1434; July 10th, 2013 and is a Non-Profit Organization. It envisions to offer intensive courses, lectures, workshops, Tafseer el Quran with Taddabur, Tajweed, Seerah of the Prophet & صلى اهلل عليه وسلمother important subjects in Islamic Studies. Our Mission Masjid Bani Hashim’s mission is to provide authentic understanding of Islam based on Qur'an & Sunnah of our beloved Prophet Mohammed ()صلى اهلل عليه وسلم. Masjid Bani Hashim welcomes all and provides a golden opportunity to access Islamic Courses to all seekers of Ilm. Without rushing back home, you can make a stop at Masjid Bani Hashim to nurture your soul, pray and recite The Quran.
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