LEAVE THAT WHICH YOU DESIRE

20 Oct

قال الحسن البصري: إنكم لن تنالوا ما تحبون إلا بترك ما تشتهون ، ولا تدركوا ما تأملون إلا بالصبر على ما تكرهون

al-Hasan al-Basri rahimahuAllah said, “you will never attain that which you love except by leaving that which you desire; and you will never attain that which you hope for except by being patient over that which you hate.”

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PROTECT IT

26 Sep

قيل لعمر بن عبد العزيز من كان على حق ، علي أم معاويه فقال : ” تلك فتنة عصم الله منها سيوفنا, فلنعصم منها ألسنتنا “

Umar ibn Abdul ‘Aziz was asked, “who was upon the truth? Ali or Mu’awiyah?” He responded, “that was a trial Allah protected our swords from. Let us then protect our tongues regarding it.”

NEVER DEPRIVED

23 Jun

عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ تَعَالَى عَنْهُ ، قَالَ : ” مَنْ رُزِقَ خَمْسًا لَمْ يُحْرَمْ خَمْسًا . وَمَنْ رُزِقَ الشُّكْرَ لَمْ يُحْرَمَ الزِّيَادَةَ لِقَوْلِهِ تَعَالَى : لَئِنْ شَكَرْتُمْ لأَزِيدَنَّكُمْ سورة إبراهيم آية 7 ، وَمَنْ رُزِقَ الصَّبْرَ ، لَمْ يُحْرَمَ الثَّوَابَ لِقَوْلِهِ تَعَالَى : إِنَّمَا يُوَفَّى الصَّابِرُونَ أَجْرَهُمْ بِغَيْرِ حِسَابٍ سورة الزمر آية 10 ، وَمَنْ رُزِقَ التَّوْبَةَ لَمْ يُحْرَمَ الْقَبُولَ لِقَوْلِهِ تَعَالَى : وَهُوَ الَّذِي يَقْبَلُ التَّوْبَةَ عَنْ عِبَادِهِ سورة الشورى آية 25 ، وَمَنْ رُزِقَ الِاسْتِغْفَارَ لَمْ يُحْرَمَ الْمَغْفِرَةَ لِقَوْلِهِ تَعَالَى : اسْتَغْفِرُوا رَبَّكُمْ إِنَّهُ كَانَ غَفَّارًا سورة نوح آية 10 ، وَمَنْ رُزِقَ الدُّعَاءَ لَمْ يُحْرَمَ الْإِجَابَةَ لِقَوْلِهِ تَعَالَى : ادْعُونِي أَسْتَجِبْ لَكُمْ سورة غافر آية 60

Abu Huraira RadiAllahu anh said, whoever is blessed to make duaa won’t be deprived of the response for Allah Subhanhu wa ta’la says, “Call me and I will respond to you.”

BE HUMBLE

18 Jun

وَاعْبُدُوا اللَّهَ وَلَا تُشْرِكُوا بِهِ شَيْئًا ۖ وَبِالْوَالِدَيْنِ إِحْسَانًا وَبِذِي الْقُرْبَىٰ وَالْيَتَامَىٰ وَالْمَسَاكِينِ وَالْجَارِ ذِي الْقُرْبَىٰ وَالْجَارِ الْجُنُبِ وَالصَّاحِبِ بِالْجَنبِ وَابْنِ السَّبِيلِ وَمَا مَلَكَتْ أَيْمَانُكُمْ ۗ إِنَّ اللَّهَ لَا يُحِبُّ مَن كَانَ مُخْتَالًا فَخُورًا

Worship Allah and associate nothing with Him, and to parents do good, and to relatives, orphans, the needy, the near neighbor, the neighbor farther away, the companion at your side, the traveler, and those whom your right hands possess. Indeed, Allah does not like those who are arrogant and boastful. (4:36).

  • Surah an-Nisaa is the chapter on the rights of people. This ayah summarizes all those rights.
  • It begins with the greatest right: The right of Allah Subhananu Wa Ta’la.
  • This is followed by the rights of our parents (they are the most deserving that their rights be fulfilled before anyone else).
  • The ayah ends by telling us that Allah Subhananu Wa Ta’la does not love people who have pride and are boastful. What does this have to do with the previous rights?
  • A person who has pride and arrogant will never be able to fulfill these rights.
  • Only a humble person will uphold these rights — hence, at times in dealing with family, friends, relatives, neighbors, etc. one needs to humble themselves to maintain those valuable relationships.

CHANGE

1 Mar

إِنَّ اللَّهَ لَا يُغَيِّرُ مَا بِقَوْمٍ حَتَّىٰ يُغَيِّرُوا مَا بِأَنفُسِهِمْ

Indeed, Allah will not change what is with a people until they change what is in themselves (13:11)

  • Abu Ishaq al-Huweny HafidhahuAllah says that there are two maa — what — in this ayah.
  • The first maa refers to calamities and the second refers to factors that eradicate them.
  • Meaning: Allah does not uplift what befell on a people until they remove what was the cause of it within themselves.

DIVISION OF WEALTH

20 Feb
وَلَا تُؤْتُوا السُّفَهَاءَ أَمْوَالَكُمُ الَّتِي جَعَلَ اللَّهُ لَكُمْ قِيَامًا وَارْزُقُوهُمْ فِيهَا وَاكْسُوهُمْ وَقُولُوا لَهُمْ قَوْلًا مَّعْرُوفًا
وَإِذَا حَضَرَ الْقِسْمَةَ أُولُو الْقُرْبَىٰ وَالْيَتَامَىٰ وَالْمَسَاكِينُ فَارْزُقُوهُم مِّنْهُ وَقُولُوا لَهُمْ قَوْلًا مَّعْرُوفًا

And do not give the weak-minded your property, which Allah has made a means of sustenance for you, but provide for them within it and clothe them and speak to them words of appropriate kindness (4:3).

And when other relatives and orphans and the needy are present at the time of division, then provide for them from it and speak to them words of appropriate kindness (4:8).

  • Both of these verses speak about the division of wealth but the phrases used are different.
  • This verse is referring to the wealth of the orphan.
  • The use of the preposition fihaa — within it — implies that the guardian should invest the wealth in a safe manner so it increases and does not diminish.
  • The second verse is about the time the wealth is distributed.
  • In this case, one should take a small amount and give it to those who are visiting (this is done to ward off any evil feelings since they have no share of the inheritance).
  • This would lead to a decrease in the wealth and hence the preposition from it is used.

EATING FIRE

17 Feb

إِنَّ الَّذِينَ يَأْكُلُونَ أَمْوَالَ الْيَتَامَىٰ ظُلْمًا إِنَّمَا يَأْكُلُونَ فِي بُطُونِهِمْ نَارًا ۖ وَسَيَصْلَوْنَ سَعِيرًا

Indeed, those who devour the property of orphans unjustly are verily only consuming into their bellies fire. And they will be burned in a Blaze (4:10).

  • This verse is found in Surah an-Nisaaa. The central theme of this chapter is the rights of people.
  • The chapter begins with the rights of the weakest in society: female orphans.
  • The discussion ends with the above warning.
  • This is the fifth time in ten verses that this phrase is repeated. This is to emphasize that the wealth belongs to the orphans and the guardians have no share in it, whatsoever.
  • This implies that eating the wealth of the orphan is of two types: unjustly and justly (later applies to someone who is poor as stated in verse six).
  • The fire of Hell is in the indefinite article for aggrandizement, and to horrify and scare those that unjustly eat the wealth of orphans.
  • What does it mean to eat the fire? It could mean that it is a means of entering the fire. It could be literal in that the person in their grave, the Day of Judgement or in hellfire will eat the fire.
  • More probably, it is metaphorical implying that whatever is eaten will be destroyed and devoid of any barakah.
  • The general principle of wealth being devoid of barakah and slowly disintegrating applies to all wealth earned through impermissible means.