Mashari al-Ashwaq ila Masari al-Ushaaq

London

4,762

Brother

4,174

#1 [Permalink] Posted on 24th January 2011 23:27

مشارع الأشواق إلى مصارع العشّاق لإبن النحاس الدمشقي رحمه الله

=================
About the author
==================

The author's full name was Ahmad Ibrahim Muhammad al-Dimashqi al-Dumyati, commonly known as Ibn an-Nuhaas and he died in the Year 814 Hijri, corresponding to the Year 1411 of the Gregorian calendar.

Al-Sakhawi said about him:

"He was eager to do good, preferred living in obscurity and showed no arrogance or pride due to his knowledge. Whoever would see him would think that he was a commoner - a handsome man, with a beautiful beard, short and medium built. He spent most of his life stationed in Jihad until he died as a martyr."

Ibn al-Imad said about him:

"The Sheikh, Imam, scholar and exemplar."

In 814 Hijri the Romans attacked the people of Teenah in Egypt. The people of Dumyat, led by Ibn an-Nuhaas went to join their brothers in their fight against the invading forces. Ibn an-Nuhaas was killed in the battle, whilst facing the enemy and not fleeing from them, nine months after he completed writing this book.

=================
About the book
=================

Sheikh Abdullah Azzam said about this book: "This is the best book on Jihad."

It is considered the most comprehensive study on the subject of Jihad because it was written by an author who practised, lived and experienced what he preached.

Syed Qutb said: "Indeed our words will remain lifeless, until we die in pursuit of those words, then those same words will be brought to life and live amongst the people, inspiring them and bringing their hearts to life."

-----------------------------------

Definition of Jihad:

The linguistic meaning:

� Lisan Alarab: Fighting the enemy. It involves using all effort in words and deeds.

� Mujam matn al lughah: Jihad is commonly used to refer to waging war for the sake of Al-haqq (the truth)

In Islamic terminology it means:

Calling towards the true religion and fighting with one's soul and wealth against those who reject it. (Al Inayah Sharh al Hidayah (Hanafi))

Jihad is fighting. (Al Sheerazi in al Muhadhab (Shafi'i)

Jihad is a Muslim waging war agianst a non-Muslim who has no peace agreement with Muslims and the fighting is for the sake of the word of Allah to prevail. Jihad is also fighting the non-Muslim who attacks Muslim territory and it is also the Muslims attacking the non-Muslims in their land. (Mawahib al Jaleel fi Sharh Mukhtasar Khalil (Maliki))

Jihad is a cure for the individual and the society. It cures the individual by delivering him from the sickness of disbelief to the wellbeing of Islam. Disbelieving in Allah is the greatest disease of all and the most destructive on all humanity, while Islam is the complete cure. Jihad cures the society by eliminating the source of corruption and oppression. Leaving the disbeliever unharmed increases the disease and strengthens it and allows the cancer to spread. Therefore Islam cannot flourish and Muslims cannot live in peace unless the disease is cured. If it is possible to cure the disease by using a medicine then be it. Otherwise the infected portion must be amputated even though the amputation could cause pain and suffering for the body. But then no one could claim that the amputation cruel or inhumane. It was necessary for the survival of the body. That is precisely the role of Jihad in Islam. First the message should be conveyed through peaceful means. If the peaceful course is exhausted and it did not bear its fruits, the bearers of the truth would need to draw their swords and fight in order for the word of Allah to prevail.

Important terms:

Ribaat: Is the stationing in a land bordering the enemy for the purpose of jihad. The land of Ribaat is a land that is under threat of attack by the enemies of Islam. The one who is stationed in Ribaat is called a Murabit

Qazw: Linguistically refers to "pursuit" It is used in Islamic terminology to refer to pursuing the enemy in order to fight him.

The Ruling of Jihad:

There are two types of fardh (duty) in Islam: Fardh Ayn and fardh kifayah.

Fardh Ayn (individual duty): This is a mandatory duty that must be performed by everyone. Examples of this type of duty are the five daily prayers and fasting.

Fard kifayah (collective duty): This is a mandatory duty that must be done. If some Muslims fulfill it then the rest are releived of the duty. Example of this type of duty is enjoining good and forbidding evil. This is a duty that must be done in the Ummah. If some Muslims fulfill that duty then the rest are reliefed of the duty but if they don't then the whole Muslim Ummah is sinful until the duty is fulfilled. Another example would be the Adhan. According to some schools of thought the adhan is fardh kifayah. If Adhan is not performed in a Muslim community then they are all held accountable for that until one of them performs it.

Jihad is a collective duty (fardh kifayah). (A command which is imperative upon all to perform it, but if some do perform it, it will be sufficient). That is the opinion of the majority of scholars. In al Hidayah (Hanafi) it states that: Fighting the non-believers is mandatory even if they do not initiate war and that is according the general texts of Islam.

Al Mugni: Jihad becomes an individual duty in three cases: 1) When the armies meet it is mandatory to fight and not flee. 2) If the non-believers descend on Muslim territory. 3) If the Imam calls for war it is mandatory on every able Muslim to respond.

Ibn Hazm: Jihad is mandatory on Muslims. If some do fulfill the duty by protecting our borders, and fighting the enemies in their own land and conquering it, then the other Muslims are relieved of the duty otherwise it is a duty on each one of them according the verse: "Go forth, whether light of heavy, and strive with your wealth and your lives in the cause of Allah. That is better for you, if you only knew"

The classification of Jihad into minor and major Jihad:

The hadith of "We returned from the minor Jihad to the major Jihad" is fabricated. It hasn't been narrated by any of the scholars of hadith.

Ibn Taymiyah states: The hadith of "We returned from the minor Jihad to the major Jihad" is fabricated and is not narrated by any of the scholars who have knowledge of the words of Rasulullah salallahu 'alayhi wasallam, his actions and his Jihad against the nonbelievers. In fact Jihad against Kufar is among the greatest of deeds. Indeed it is the greatest voluntary deed a human could do.

Evidence that Jihad is overwhelmingly used to refer to fighting non-believers:

1. The objection of women: When women came to the Messenger of Allah salallahu 'alayhi wasallam and complained that the men join you in jihad while we don't. The Messenger of Allah salallahu 'alayhi wasallam told them that the jihad of women is hajj. It is obvious here that jihad refers to combat. If it meant struggle of the soul then why can't the women do it?

2. Simply look at the table of context of the books written by our traditional scholars. In their books the chapter titled jihad only refers to fighting. If they understood it to directly include other meanings this would have been reflected in their writings. As an example of what I stated you can refer to the following books and take a look at the chapter of Jihad (notice that they called it Jihad and not Qitall (fighting)): Al Mughni by ibn Qudamah- Al Umm by Imam Shafi'i - Al Mudawanah by Imam Malik -The three commentaries on Mukhtasar Khalil by Al Kharshi, Alaysh and Al Hatab - Al Muhala by Ibn Hazm - Subul Al Salam - Nayl Al Awtar - Al Fatawa al Kubra by Ibn Taymiyah.

3. The meaning of these hadiths referring to jihad can only mean fighting. For example:

� Abu Huraira radiallahu anh states that the Messenger of Allah salallahu 'alayhi wasallam was asked: "Is there any deed equivalent to jihad?" He said, "Yes, but you wont be able to do it" The third time he said, "What is equivalent to the mujahid is the one who is fasting, and praying continuously until the mujahid comes back" (Muslim) In other words comes back from combat. Coming back from struggle of the soul would make no sense.

� Abu Hurairah radiallahu anh states that the Messenger of Allah salallahu 'alayhi wasallam was asked, "O Messenger of Allah, guide me to a deed equivalent to jihad" He said, "I don't find any!" Then he said, "When the mujahid goes on jihad, can you enter your masjid and pray continuously, and fast and never break your fast?" The man said, "and who could do that!" (Bukhari)

� Abu Huraira radiallahu anh narrates that one of the companions passed by a spring of fresh water in a valley. He said if I seclude myself from people and stay in this valley (to worship Allah). But I wont do so until I seek permission from the Messenger of Allah salallahu 'alayhi wasallam. The Messenger of Allah salallahu 'alayhi wasallam said, "Don't do so. The posting of one of you in the path of Allah is better than his prayer in his house for seventy years. Don't you want Allah to forgive you and enter you into Paradise? Fight (iqzoo) in the path of Allah. For whoever fights (katal) in the path of Allah a time equivalent to that of milking a camel, Paradise is guaranteed for him" (Tirmidhi (saheeh)). So this Sahabi radiallahu anh who wanted to live in seclusion to make jihad al nafs was told not to do so.

Not only that but also whenever "fi sabeel illah" (in the cause, way or path of Allah) is used it is understood to mean fighting.

Ibn Hajjar states that: Whenever "fi sabeel illah" is used in a general sense it refers to fighting in the path of Allah. In al Mussanaf by Ibn Abi Shaybah and al sunnan al kubra by al Bayhaqi:

Abu Bakr al Siddeeq radiallahu anh escorted an army and walked with them and then said: "Praise be to Allah for having dust on our feet in his cause." A man said: "But we just escorted them and gave them farewell?" Abu Bakr radiallahu anh said: "We prepared them, gave them farewell and made prayers for them" Over here you see that the man questioned Abu Bakr radiallahu anh claim that "we had our feet dirty in the cause of Allah" This is because the man understands that to mean in the battleground. Abu Bakr radiallahu anh explained to him that it would also include the ones who support and provide for the fighters.

Also this following hadith can only be understood in light of the aforementioned definition of "in the path of Allah":

Salman al Farisi radiallahu anh said: The Messenger of Allah salallahu 'alayhi wasallam said: "Being stationed in the path of Allah for a day is greater than fasting the days of a month and praying its nights. And if he dies his rewards of the deeds he used to do would continue and his provisions would continue and he would be spared the trial of the angels of the grave" (Muslim)

If "in the path of Allah" is general and includes all good deeds, then there is no meaning in saying that it is better than the fasting and praying of a month. So it must have a specific meaning, and that is fighting.

Abdullah bin Amr radiallahu anh narrated: The Messenger of Allah salallahu 'alayhi wasallam said: "Two eyes will not be touched by Hellfire: An eye that cries from the fear of Allah, and an eye that spent the night in a guard post in the path of Allah." (Tirmidhi)

The whole concept of guarding in the path of Allah would only make sense if it is in the context of fighting.

Amr bin Absah radiallahu anh said we were laying siege to al Taif and I heard the Messenger of Allah salallahu 'alayhi wasallam say: "Whoever shoots an arrow in the sake of Allah will be rewarded like one who has freed a slave." Amr said I shot 16 arrows on that day." (Al Nasa'i - al Hakim - Tirmidhi - Abu Dawud)

[Mashari Al-Ashwaq ila Masari al-Ushaaq]

report post quote code quick quote reply

No post ratings

Seifeddine-M

London

4,762

Brother

4,174

#2 [Permalink] Posted on 25th January 2011 23:16

The Command To Fight:

"Fighting has been enjoined upon you while it is hateful to you. But perhaps you hate a thing and it is good for you; and perhaps you love a thing and it is bad for you. And Allah knows, while you know not" (al-Baqarah 216)

"And fight in the cause of Allah and know that Allah is Hearing and Knowing" (al-Baqarah 244)

"And if it were not for Allah checking [some] people by means of others, the earth would have been corrupted, but Allah is full of bounty to the worlds" (al-Baqarah 251)

"Then kill the polytheists wherever you find them and capture them and besiege them and sit in wait for them at every place of ambush" (al-Tawba 5)

"Fight those who do not believe in Allah or in the Last Day and who do not consider unlawful what Allah and His Messenger have made unlawful and who do not adopt the religion of truth [i.e., Islam] from those who were given the Scripture - [fight] until they give the jizyah* willingly while they are humbled"
(al-Tawba 29)

*Jizyah: A tax imposed in the Christian and Jewish subjects of the Muslim Khilafah.

Imam Al Haleemi in Suab al Iman: Allah clarified that if it weren't for Allah checking the nonbelievers through the believers and giving the believers authority to protect Islam and break the armies of disbelief, disbelief would have reigned on earth and the true religion would have been eliminated. This proves that the reason for the survival of religion (i.e., Islam) is Jihad and whatever is in this status deserves to be a pillar of Iman.

1. On the authority of Ibn Umar (radiallahu anhuma), the Messenger of Allah (salallahu 'alayhi wasallam) said: "I have been ordered to fight against the people until they testify that there is none worthy of worship except Allah and that Muhammad is the Messenger of Allah, establish the prayer and give the zakah. Then, if they do that, their blood and wealth will be protected from me - except in accordance with the right of Islam. And their reckoning will be with Allah, the Exalted" (Bukhari, Muslim, Tirmidhi, Nasa'i, Abu Dawud, Ibn Majah, Ahmad, al-Bayhaqi, Ibn Hibban, al-Darqutni, and Imam Malik)

It was narrated by Ibn Umar, Abu Huraira, Jabir Ibn Abdullah, Anas bin Malik, Jareer ibn Abdullah, Aus ibn Abu Aus, ibn Abbaas, Sahl ibn Saad, al-Numaan ibn Basheer, Tariq ibn Ashyam, Abu Bakrah, Muadh bin Jabal and Samura bin Jundub radiallahu anhum. Thus, the hadith is Mutawatir, the absolute strongest form of Hadith.

Among a few interpretations Ibn Hajjar mentions the strongest is that people are fought to establish the dominance of Allah's law. This objective can be met through many means. It could be met by fighting them. It can also be met by them accepting the law of Allah and paying the Jizyah. It can also be met by some sort of peace accord between Muslims and others, in which the non-Muslims will not oppose the word of Allah in any way.

2. Abu Muthana Al Abdi said I heard Abu Al Khasasyah radiallahu anhuma say "I came to the Messenger of Allah salallahu 'alayhi wasallam and said I would pledge allegiance to him. The Messenger of Allah salallahu 'alayhi wasallam took the pledge from me 'to testify that there is none worthy of worship other than Allah that Muhammad is the Messenger of Allah, to pray the five prayers, to fast Ramadan, to pay Zakah, to make Hajj, and to fight in the sake of Allah.' I said 'O Messenger of Allah, Two of those I cannot do. The first is Zakah. I only have ten camels. They constitute my entire wealth. The second is Jihad; I heard that whoever runs away from the battlefield has incurred the wrath of Allah. I am afraid if fighting faces me I might fear death and my spirit would fail me.' Rasulullah salallahu 'alayhi wasallam grabbed his hand and waved it and said, 'No sadaqah and no Jihad! How can you then enter into Jannah?'" Abu al Khasasyah then said: The Messenger of Allah salallahu 'alayhi wasallam took my pledge on every term he mentioned." (Narrated by al-Hakim and authenticated it)

3. Salamah bin Nufail radiallahu anh said: While I was sitting with Rasulullah salallahu 'alayhi wasallam a man came to him and said, "O Messenger of Allah Horses are being discarded and weapons are been laid down and some are claiming that there is no more fighting" Rasulullah salallahu 'alayhi wasallam said, "They are lying! Fighting has just begun! And a party of my Ummah will fight for the sake of Allah, and those who oppose them will not harm them. Allah will deviate the hearts of some men to provide for that party from them by fighting them. And they will continue fighting until the final hour starts (the Day of Judgment) and good will remain on the foreheads of horses until the day of Judgment and war will not end until Yajuj and Majuj (gog and megog) come out." (Narrated by al-Tabarani in al-Mujam al-Kabir)

4. A similar hadith was narrated by Imam al Nasa'i and is hasan (agreeable):

5. Salamah bin Nufail radiallahu anh said: While I was sitting with Rasulullah salallahu 'alayhi wasallam a man came to him and said, "O Messenger of Allah Horses are being humiliated (ignored), and weapons are being laid down and people are claiming there is no more Jihad and war has ended" Rasulullah salallahu 'alayhi wasallam said: "They are lying! Fighting has just begun! Fighting has just begun! And a party of my Ummah will remain fighting on the true path and Allah will deviate the hearts of some men and Allah will provide the fighters from them until the final hour starts and the promise of Allah is fulfilled and good is on the foreheads of horses until the day of Judgment. It is being revealed to me that I will be departing you soon and you would follow me while you are fighting each other and the house of the believers is in al Shaam" (Al-Shaam refers to Syria, Lebanon, Palestine and Jordan. It could be used to refer to part or all of these countries. Narrated by Imam al-Nasa'i and is Hasan)

6. In the commentary on Al Nasa'i by al Sindi, he states that: 'Humiliating horses' means ignoring them and belittling their importance or not using them for combat.

'Now fighting has started now fighting has started' The repetition is to reveal the importance of the message and it means that fighting is only increasing and that Allah has just prescribed it so how can it end so soon? Or it means that the real fighting has just begun because so far they have been fighting only within their territory, the land of the Arabs, but now is time for them to carry the battle to further lands.

'Allah will deviate the hearts of some' It means Allah will always provide this party of believers with men to fight even if it means deviating their hearts from Iman to Kufur. That is to bless these believers by providing them with the honor of fighting in his sake and the ultimate pleasure of pleasing Allah.(Trans. Note: In other words Allah will never deprive the Ummah from the opportunity of Jihad. Even if one were to assume that the whole world would become Muslim, Allah would deviate some hearts from Islam to disbelieve so that the Mujahideen can fight them)

'Good is on the foreheads of horses,' Means reward and booty, or honor and pride. 'The house of the believers is al Shaam' that is referring to the end of time. It will be the stronghold of Islam and the land of Jihad. " (Trans. Note: We have a right to ask: Where have these hadiths been? How come our scholars have left us in the dark regarding these hadiths? How come we've heard the hadiths on Taharah and etiquettes of toilet hundreds of times while one has to dig deep in our classical books to retrieve these treasures?)

5. Anas radiallahu anh narrates that the Messenger of Allah salallahu 'alayhi wasallam said: "Fight the nonbelievers with your wealth, arms, and tongues" (Saheeh, al-Nasa'i, Abu Dawud, Ahmad, and al-Hakim)

With your tongues means hurt the non-believers by letting them hear what displeases them.

6. The Messenger of Allah salallahu 'alayhi wasallam said: "I have five commands for you: To Listen, to obey, to fight jihad, to make hijrah, and to stay with the jama'ah" (Tirmidhi, Ahmad, Abdul-Razzaq (Hasan))

7. Ibn Abbaas radiallahu anhuma narrates that the Messenger of Allah salallahu 'alayhi wasallam said, "There is no Hijrah after the opening of Makkah but there is Jihad and intentions and if you are called to fight then fight" (Bukhari and Muslim)

Allah, the Exalted, says:

"Go forth, whether light of heavy, and strive with your wealth and your lives in the cause of Allah. That is better for you, if you only knew"

Comments on the meaning of "light and heavy" in this verse:

Abi Saleh said: The young and old. Also Qatadah said: Active or inactive, energetic or not.

It is narrated that Abu Ayub al Ansari radiallahu anh took a rest from Jihad for a year. He then recited this ayah and said, "I do not find for myself an excuse in this ayah" so he resumed his Jihad.

Abu Shaybah narrated with an authentic narration to al Hakam: Busy or preoccupied.

It is also said the "heavy" is the one who has property which he fears would be lost if he joins Jihad. While the "light" is the one with no property to worry about.

Al Qurtubi says, "the ayah is general and applies to everyone whether joining is easy for them or not"

Al Zuhri states that Ibn Al Musayab joined the army when he had already lost one of his eyes due to old age. He was told you are ill, he said, "Astaqfirullah (May Allah forgive me) Allah says the light and the heavy. If I am incapable of fighting at least I will increase the number of the army and would guard your luggage" (Trans. Note: Subhanallah, some people would use every argument to run away from fighting - when they have no excuse - while some would have a valid excuse but would nevertheless use every argument to join the fighters)

8. Abu Ya'la and al Hakim narrate with an authentic chain: Anas bin Malik said that Abu Talhah radiallahu anhuma recited al Tawbah and passed by this verse "Go forth light or heavy" and said I see that Allah is calling upon me whether I am young or old. So he told his sons to prepare him for combat. They said you have already fought with Rasulullah until he died and then with Abu Bakr until he died and then with Umar. So now let us fight on your behalf. He said, "Prepare me for combat" and they did. He went on an expedition in the sea and died. They didn't find an island to burry him until seven days latter and his body never changed.

9. Abdul-Razaq narrates that Makhool used to face Qiblah and then swear ten times in the name of Allah that going out in expeditions is mandatory on you. He would then face his students and say, "If you want be to swear beyond ten times I would do so"

[Mashari al-Ashwaq ila Masari al-Ushaaq]

report post quote code quick quote reply

No post ratings

Seifeddine-M

London

4,762

Brother

4,174

#3 [Permalink] Posted on 26th January 2011 23:19

Is Jihad Fard Kifayah Or Fard Ayn?‏

Realize that attacking the non-believers in their territories is a collective duty (fardh kifayah) with the consensus (ijmaa) of the scholars. However ibn al Musayeb and ibn Shubrumah state that it is a duty (fardh ayn) on each and every individual.

"The minimum participation in Jihad is once a year, and more is always better. It is not allowed to have a year pass you by without any fighting except out of necessity like the weakness of Muslims and the great numbers of the enemy, or fear of extermination if you attack them first, or lack of provisions, or similar excuses. Otherwise, if there is no necessity it is not allowed to delay attacking the non-believers for more than a year." Imam Shafi'i states that.

The imam of al Haramain says: "I adopt the opinion of the scholars of usool. They stated that Jihad is a mandatory call and must be established according to the ability until none remains in the world but a Muslim or one who has submitted to Muslims. Thus, Jihad is not limited to once a year. It should be done more frequently if possible. What the scholars of fiqh stated is because usually the time spent in preparations for combat limit the ability to wage war to once a year."

The author of al Mugni from the Hanbali school states: "The minimum jihad is once a year, so it is mandatory every year. If there is a need to fight more than once a year, it becomes mandatory on the Muslims to fulfill that need."

Al Qurtubi states in his tafseer: "It is mandatory on the Imam to send an army of Muslims to the land of the enemy once every year and the Imam should participate himself in such expeditions. If not, then he should send someone capable whom he trusts, to call them to Islam, keep away their harm, to give victory to the religion of Allah, until they enter Islam or pay jizyah"*

*[Note: Notice that al Qurtubi states that one of the objectives of sending the armies is to keep the harm of the enemy away. This is an indication that Muslims will never taste peace in their lives if they do not attack the enemies of Allah and on their turf. The consequences of not fulfilling that duty is the price we are paying today. If you don't keep shaytaan in check he will not leave you alone.]

Jihad is not mandatory on children, the mentally incapable, women, and the ill. It is mandatory however, on the one-eyed, the one who is suffering from a mild illness such as a headache, a sore tooth, or fever, or the one who has a slight limp. This is in the madhab of Imam Ahmad, and I don't know any disagreement regarding that and Allah knows best.

It is the consensus of scholars that one cannot participate in Qazw* without the permission of the parents.

*[Note: Qazw: Linguistically refers to "pursuit" It is used in Islamic terminology to refer to pursuing the enemy in order to fight him.]

This is all regarding the Jihad, which is a collective duty (starting the non believers with war and on their territory). But if the enemy enters the Muslim land, or even approaches it and masses on its borders, even if they do not actually enter it, and there armies are double the size of that of the Muslims or less, then Jihad becomes mandatory on each and every individual. Then, the slave leaves without the permission of the master, the woman without the permission of her husband (if she has the strength to fight according to the stronger opinion), the son without the permission of the parents, and the one indebt without the permission of the lender. All of the above stated is the opinion of Imam Malik, Ahmad, and Abu Hanifah*.

*[Note: in addition to the madhab of the author which is Shafi'i]

If the enemy ambushes the Muslims in a certain area and they don't have a chance to assemble together and prepare to fight, then whoever is faced by a nonbeliever, or a group of nonbelievers, and the Muslim knows that if he surrenders he would be killed, then he must fight. There is no difference in this ruling between a freeman, slave, man, woman, blind, limp, or ill. If there is only the possibility of being killed if surrendered, but would defiantly be killed if he refuses to surrender, then it is allowed to either surrender or fight, but fighting is better.

If a woman thinks if she is taken prisoner she would be sexually abused, it is mandatory on her to fight, even if that would lead to her death because if a person is forced to commit adultery or fornication it is not allowed to give in even if to save one's life.

Now if some of the Muslims in the attacked area go to fight the enemy and they are sufficient in numbers and are capable of fighting the enemy alone, it is still a duty on the rest to help. Al Mawardi states that because it is a Jihad of defense so it remains a duty on every Muslim capable of fighting in that territory.

If the nonbelievers descend on an unpopulated Muslim land that is far away from populated areas there are two opinions in that, and Al Gazali narrates both;

The first is that of the Imam al Haramain. He states that it does not become mandatory on Muslims to fight and put their lives in danger to protect such a secluded, unpopulated land.

The other opinion, which is the position of the madhab, is that it is mandatory for Muslims to fight for that land.

Imam Nawawi says the opinion of the Imam (of al Haramain, al Juwaini) is unacceptable. How can we -the Muslims-allow the non-Muslims to take away part of the Dar al Islam with our ability to protect it?

Al Qurtubi says: If the enemy just comes close to Muslim territory, even without entering it, it becomes mandatory on Muslims to go and meet the enemy in order for the religion of Islam to prevail and gain the upper hand and to humiliate the enemy.

Al Baghawi states that it is mandatory on the Muslims who are closest to the invaded land, and is a collective duty on the Muslims who are far away.

[Mashari Al-Ashwaq Ila Masari Al-Ushaaq]

report post quote code quick quote reply

No post ratings

Seifeddine-M

London

4,762

Brother

4,174

#4 [Permalink] Posted on 27th January 2011 22:59

The Punishment Of Those Who Don't Participate In Jihad

Allah, the Exalted, says:

"Say [O Muhammad], "If your fathers, your sons, your brothers, your wives, your relatives, wealth which you have obtained, commerce wherein you fear decline, and dwellings with which you are pleased, are more beloved to you than Allah and His Messenger and jihad in His cause then wait until Allah executes His command. And Allah does not guide the defiantly disobedient people." (Tawbah, 24)

In this ayah is a sufficient warning for anyone who leaves jihad with their selves and their wealth.

"O you who have believed, what is [the matter] with you that, when you are told to go forth in the cause of Allah, you adhere heavily to the earth? Are you satisfied with the life of this world rather than the Hereafter? But what is the enjoyment of worldly life compared to the Hereafter except a [very] little. If you do not go forth, He will punish you with a painful punishment and will replace you with another people, and you will not harm Him at all. And Allah is over all things competent." (Tawbah, 38-39)

"Those who remained behind rejoiced at their staying [at home] after [the departure of] the Messenger of Allah and disliked to strive with their wealth and their lives in the cause of Allah and said, "Do not go forth in the heat." Say, "The fire of Hell is more intense in heat"-if they would but understand So let them laugh a little and [then] weep much as recompense for what they used to earn." (Tawbah, 81-82)

10. Ibn Umar (رضي الله عنهما) narrates: I heard the Messenger of Allah (صلي الله عليه وسلم) saying, "If you trade in each, and follow the tails of cows, and became content with being farmers, and ignored jihad, Allah will impose on you a humiliation that would not be taken away until you go back to your religion." (Abu Dawud - Authentic)

The meaning of the hadith is that if people ignore jihad because of their involvement in agriculture and similar affairs, Allah (سبحانه وتعالى) will unleash upon them their enemies which would bring them humiliation which cannot be eliminated unless they go back to what is a duty upon them to start with and that is jihad against the non-believers, and being harsh and rough on them, and establishing religion to give Islam and its followers victory and to raise the word of Allah high and to humiliate disbelief and its followers. This hadith shows that leaving jihad is leaving Islam because the Messenger of Allah (صلي الله عليه وسلم) said: "until you go back to your religion."

11. Abu Bakr (رضي الله عنه) states that, "If any people stop jihad Allah will cover them all with punishment." (al-Tabarani, agreeable chain)

12. Ibn Asakir (رحمه الله) narrates that when Abu Bakr (رضي الله عنه) became the Khalifah he stood on the pulpit and among what he said was, "If people do not practice jihad Allah will inflict them with poverty."

One might say that 'I see some people not practicing jihad nevertheless they are wealthy'. The answer is that wealth is not the amount of money you have, but wealth is a feeling of contentment and satisfaction that exists in the heart. When people stop practicing jihad they miss out on the booty of war. When they do that and instead turn their attention and effort to making wealth from various other means, they get involved in a lot of prohibited methods of making money. You then rarely find anyone among them whose wealth is all pure halal. They became greedy over miser things of this world. That made them humiliated and they became slaves to money.

But the mujahid is free of greed and is depending on Allah (سبحانه وتعالى) for his provisions. Allah (سبحانه وتعالى) provides for him from the booty. He wins it by his sword and it is pure halal.

13. Abu Hurairah (رضي الله عنه) narrates that the Messenger of Allah (صلي الله عليه وسلم) said: "Whoever dies and has not fought or had the intention of fighting dies on a branch of hypocrisy." (Muslim)

14. Abu Umamah (صلي الله عليه وسلم) narrates that the Messenger of Allah (صلي الله عليه وسلم) said: "Whoever has not fought or prepared a fighter or taken care of a fighter in his absence, Allah will strike him with a disaster." (Abu Dawud, Agreeable)

[Mashari al-Ashwaq ila Masari al-Ushaaq]

report post quote code quick quote reply

No post ratings

Seifeddine-M

London

4,762

Brother

4,174

#5 [Permalink] Posted on 2nd February 2012 07:47

Ibn an-Nuhaas (رحمه الله)

An Advice To The Ones Who Stay Behind

Know! Oh abstainer from that which has been obligated of jihaad! Deviator from the ways of success and correctness, that you have been exposed to expulsion and relegation. By Allah! Prevented from happiness by obtaining the objective.

What that I knew! The reason for your abstinence from fighting and plunging yourself into the battles of the brave. Your miserliness in the path of Allah with your soul and wealth. All this is due to distant hopes, and hatred of leaving a beloved family, wealth, son, servant, or relative. A blood brother of yours, a compassionate relative, a generous supporter, a cherished friend, working extra pious deeds, love of a beautiful wife, a preventative high rank, a lofty position, a raised palace, a long shade, magnificent garments or wholesome food. There is not beside these that hinder you from jihaad and none beside these distant you from the Lord of the worshipers.

By Allah! What is this from you? Oh brother! Did you not hear the words of the Most High?

"Oh you who believe what is the matter with you that when you are asked to march forward in the cause of Allah you cling heavily to the earth are you pleased with the life of this world rather than the hereafter but little is the enjoyment of the life of this world as compared with the hereafter" [39]

Hearken! To that which I dictate to you of decisive evidences and listen that which I present to you of glaring proofs, so that you may learn, nothing hinders from jihaad, not even the two Holy Mosques [40], and there is no reason for your delay except the lower self and the devil.

1) "But I fear death!"

As for your appease to distant hopes, vigilance of death which must occur and fear of the path which must be traversed, by Allah! Verily! Bravery does not shorten the life of the brave just as refrainment does not lengthen the life of those who lag behind:

"And every nation has its appointed term when there term is reached neither an hour can they delay nor an hour can they advance." [41]

"And Allah grants respite to none when his appointed time comes and Allah is all aware of what you do." [42]

Verily! In death there is swooning Oh tribulated one! Verily! The terror of the dying is great but you do not sense and verily! In the grave there is a punishment none is saved from it except the righteous. Verily! In it there is the Questioning of the two tribulating angels:

"Allah will keep firm those who believe with the word that stands firm in this world and the hereafter and Allah will cause to go astray those who are wrong doers" [43]

Then after this immense danger either blessed and to the everlasting pleasure or accursed and hence to the punishment of the fire. The martyr is safe from all this, he fears not a thing from these destructors and the prophet of Allah (صلى الله عليه وسلم) has stated: "The martyr feels not the pain of killing except like a pinch" [44]

So do not hinder Oh brother! From seizing this opportunity, and you would be protected in the grave from punishment and you would be victorious in the reckoning of Allah سبحانه و تعالى. Attaining an excellent return, you would be saved from the tribulation of the Questioning and that which is after it of intense fear, for the martyrs are alive with their Lord provided for, no fear upon them nor do they sadden. Happy for what Allah سبحانه و تعالى has bestowed upon them from his favours and they rejoice, their souls in the bodies of green birds flying freely in the highest parts of paradise. What a difference between this noble death and a painful death!

Notes:

39 (At-Tauba:38)
40 Sheikhul-Islam, Ibn-Taymia (رحمه الله) has quoted from the consensus of the scholars: The residing of a man in the land of ribaat as a muraabit (one who makes ribaat) is better than his residing in Makkah, Medinah or Baitul-Maqdis. See Majmu'a Al Fataawa: 28/5 by Ibn-Taymia.
41 (Al A'raaf:34)
42 (Al-Munaafiqoon:11)
43 (Ibraaheem:27)
44 Narrated by; At-Tirmithi who states it is hassan ghareeb saheeh, An-Nisaa'i, Ibn-Maaja, Imam Ahmad, Ad-Daarimi, Ibn-Hibaan, Abu Na'eem in Al-Hilya, Al-Baihaqi and Al-Bagawy in Sharh As-Sunnah, all with slightly different wording.

report post quote code quick quote reply

No post ratings

Seifeddine-M

London

4,762

Brother

4,174

#6 [Permalink] Posted on 4th February 2012 09:36

Ibn an-Nuhaas (رحمه الله)

2) "But my relatives and wealth!"

If you say: "my relatives, wealth, children and family hamper me from jihaad", for Allah (سبحانه و تعالى) has stated words that are clear not concealed: "and it is not your wealth nor your children that bring you nearer to us..." [45]

and the Most High says: "Beautified for men is the love of things they covet; women children much of gold silver branded beautiful horse, cattle and well tilled land. This is the pleasure of the present worlds life, but Allah has the excellent return." [46]

and the Most High says: "Know that the life of this world is only play and amusement, pomp and mutual boasting among you and rivalry in respect of wealth and children, as the likeness of vegetation after rain , thereof the growth is pleasing to the tiller, afterwards it dries up and you see it turning yellow then it becomes straw. But in the hereafter a severe torment and forgiveness from Allah and good pleasure whereas the life of this world is only a deceiving enjoyment." [47]

There are many verses similar to this and the proofs are clear and gleaming. In a hadeeth; "If the present world were to be worth the wing of a mosquito in the reckoning of Allah (سبحانه و تعالى) he would not give a disbeliever a drink of water from it." [48]

and the prophet (صلى الله عليه وسلم ) has said "The space of a whip of any one of you in paradise is better than the present world and that which is in it, a morning march in the cause of Allah or an evening march is better than the present world and that which is in it and the veil of a woman from the people of paradise is better than the present world and that which is in it." [49]

So how do you let hinder you from this vast kingdom a family? Who after a while will be amongst the dead, tear them apart the hands of the dispersers and split them the decent of diseases. With that which emanates from them of annoyance, enmity, bad manners and malevolence for that which you averted from their share to loss. Their desertion of you when wealth is scarce and their transformation to love of you when situations change.

Greater than this is their abandonment of you on the Day of Consequences, holding you to account for the smallest of things at the moment of the Grand Questioning so much so that each one of them would wish that he be saved and you carry that which is upon him of sins and burdens.

How do you let hamper you that which is in the fair of departure and decline? Fleeing from you when friendship is lost and when relatives disperse. Abandoning you every friend who use to frequent your company, then on the Day of Judgement you will be asked about him, where did you meet? And what did you do?

Oh you who will be questioned! On a day that children will become grey haired, fears intensified, crushing crowds plentiful, disputes heated, every suckling mother shall neglect her suckling infant and every pregnant mother shall miscarry [50] from the fear of that day. The guilty shall be known by their marks and they shall be grabbed by their forelocks and their feet [51].

On that Day the rich shall be held to account for the spot on a date and the skin of a date pip, the significant and the wretched, the incomplete and complete and the poor shall precede the wealthy to paradise by five hundred years [52]. They shall feast, drink and enjoy in the abode of peace, whilst you Oh rich one! Shall be held from them because of your wealth and you will fear that you be ordered to be taken to Maalik [53].

Then do you sadden upon the departure of that [54] which if scarce increases your worries and concerns, if plentiful makes you rich and causes you to transgress, if you die you leave it behind you, of the things which you return. In front of you the standing and accounting for it, what can make you perceive? Give it that the whole world in its entirety is yours, is not to an end its eventuality? Your departure from it is a must, even if you cling to its deceptive glory.

Notes:

45 (Saba:37)
46 (Al-Imraan:14)
47 (Al-Hadeed:20)
48 Narrated by; At-Tirmithi who states that it is saheeh ghareeb, Al-Haakim; saheeh chain of reporters, Abdullah Ibn Al-Mubaarak, Al-Baihaqi in Shu'ab Al-Eeman.
49 Narrated by Al-Bukhari.
50 In reference to Surat Al-Hajj:2
51 In reference to Surat Ar-Rahmaan:41
52 In reference to a hadeeth narrated by At-Tirmithi from Abu Hurrayra who said : The prophet (S.A.W) said : "The poor ones of the Muslims will enter paradise before the wealthy by half a day, and that is five hundred years." ; hadeeth hassan saheeh. Also narrated by ; Ibn Maaja and Imam Ahmad.
53 Maalik : the custodian angel of the hell fire.
54 Referring to wealth.

report post quote code quick quote reply

No post ratings

Seifeddine-M

London

4,762

Brother

4,174

#7 [Permalink] Posted on 6th February 2012 08:13

Ibn an-Nuhaas (رحمه الله)

3) "But my precious son!"

If you remember your precious son and you sympathise for him the sympathy of a compassionate father, for Allah the Most High has said: "Your wealth and your children are only a trial whereas Allah with him is a great reward" [55]

By Allah! He is more merciful to the child than his father, mother, brother and uncle and how not! when he had nurtured him before them with the breast of his mercy in the darkness of the interior organs. The child's heart is in the hand of his gentleness and mercy in the womb of his mother and the loins of his father. So where was your compassion and sympathy for him when he was such? And after you where will be your closeness to him? How do you let hamper you from the abode of pleasure and neighbouring the noble Lord? A child who if small, you are with him concerned, or large for you are with him grieved, healthy for you fear for him, sick and your heart due to its weakness restless. If you manner him he angers and bolts or advise him, he sulks and bears grudge. With that which you expect from him of disobedience as of from many children.

If you give precedence to your cowardliness, if you pass by your miserliness, if you abstain from your preferences, then the trial will be greater. You hold it to be a blessing, but the tribulation will prevail and you see it as a favour. You wish for him contentment at the sake of your worry, his happiness for your sadness, his profit at your loss and increase in his dirham and dinar at decrease in your scale You burden for his sake that which you can not and you enter because of him into every tight situation. Cast him! Oh you! from your concern to he who created you and created him, trust his sustenance after you, upon the one who sustains you and sustains him. You have surrendered to Allah control of the affairs of the dominion and the realm and you do not surrender to him control of the affairs of your child after you die, and do you have even a slight control over such?

"...and to Allah belongs the domain and the earth and that is between them and to him is the return" [56]

By Allah! You do not posses the ability to benefit or harm him or yourself. Nor the ability of causing death, life or resurrection, you can not increase his life span by even slight nor his sustenance by the spot on a date. Death could ravage you suddenly then you would be reduced to powder in your grave, cast down and because of your deeds held prisoner, your dear child after you an orphan. Your wealth divided, you are inherited by an enemy or one of mercy, your family disperses in departure and residence and youimmense reward." and it is said to you: Impossible! Impossible! Passed that which has passed. Regrets will be intensified and you will be alone with that which you have sent forth of good deeds and bad. Verily! Listen to the words of Allah the Mighty, the Forgiving warning you about that which you are in of deception:

"Oh mankind be afraid of your lord and fear a day when no father can avail ought for his son nor a son avail ought for his father, verily the promise of Allah is true , let not then this present life deceive you, nor let the chief deceiver deceive you about Allah" [57]

If your child is from amongst the blessed, then you shall be joined with him in paradise and if he is of the accursed, then he shall be so from now. The people of paradise do not join with the people of the fire, nor the pious with the wicked, it maybe that Allah grants you martyrdom and you intercede for him. Your absence from him would be an endeavour to save him, so seek that which will save you from the punishment and exert yourself in it for tomorrow:

"That day shall a man flee from his brother, and from his mother and his father, and from his wife and his children. Every man that day will have enough to make him careless of others." [58]

Verily! This is an immense declaration: "...and Allah guides whom he wills to a straight path" [59]

Notes:

55 (At-Taghaabun:15)
56 (Al-Ma'idah:18)
57 (Luqmaan:33)
58 (Abasa:34-37)
59 (Al-Baqarah:213)

report post quote code quick quote reply

No post ratings

Seifeddine-M

London

4,762

Brother

4,174

#8 [Permalink] Posted on 9th February 2012 08:11

Ibn an-Nuhaas (رحمه الله)

"But my dear ones!"

If you say: "It is difficult for me to part from a brother, relative, friend or dear one", for you it is as if the Resurrection has already been established upon the entire of creation: "Friends on that day will be foes one to another except the pious." [60]

For if the friendship was for Allah's sake, then you shall be joined in the highest ranks, in luxury forever and if the friendship was for other than Allah, then from now: Departure! Departure! Before comrade be joined with comrade, because a person in the hereafter is with his dear one, for his participating with the other in achieving his desire. If he is of the God fearing, his brother will benefit him and if he is of the accursed he will damage him.

With that which you expect from relatives and friends in this abode of harshness, aversion, little loyalty, much annoyance, lack of fairness, their transformation in your presence and their blame of you. Their injustice to you, their abandonment of you during loss of possessions and that which their hearts conceal of defects and diseases. If you fall into hardship they leave you to yourself, or if you make a mistake they free themselves from you, brothers of prosperity and enemies of hardship. Their friendship necessitates affluence, their companionship is fraught with pains, if your wealth is little you are cuffed and if your situation changes he is your brother! Your brother! If you are in doubt about part of this declaration, then it shall become apparent to you with certainty during the Grand test.

If you triumph your hand from them with a brother from the best of brothers and remote is that, or a friend from loyal friends, then what will make you perceive that the two of you tomorrow as says the One truest in speech: "And we shall remove from their breasts any sense of injury, brothers facing each other on thrones." [61]

So do not hamper yourself from jihad, Oh you! With a beloved one or relative, it may be that you are split apart before death and so an immense reward passes you by. Your cherished friend separated from you and you are deprived of that which you wish of rank in paradise, you regret but your regret will avail you naught for that which has passed.

In a hadeeth: Jibreel (عليه السلام) said to the Prophet (صلى الله عليه وسلم), "Oh Muhammad (صلى الله عليه وسلم)! Verily Allah (سبحانه و تعالى) says to you; live as you will for verily you will die, love who you will for verily you will depart from him and do what you will for verily you will be rewarded for it." [62]

See what immense meaning these words have gathered, from the remembrance of death, departure of beloved and reward for deeds, is there a warning after this warning ?!

"...Verily in this is a lesson for those who understand" [63]

Notes:

60 (Az-Zukhruf:67)
61 (Al-Hijr:47)
62 Narrated by Al-Baihaqi in Shu'ab Al-Eeman.
63 (Al-Imraan:13)

report post quote code quick quote reply

No post ratings

Seifeddine-M

London

4,762

Brother

4,174

#9 [Permalink] Posted on 14th February 2012 07:23

Ibn an-Nuhaas (رحمه الله)

"But my status and lineage!"

If you say: "My lineage and high position hamper me and my honour is a preventative barrier.", for what that I knew! How many have died and left your lineage? Beloved to them before it reached you and how many faded his authority from his envious obsession with it before it shadowed you. It shall be made clear to you as it was made clear to them, in that it is as if you are already a has-been, for if you bereave at it's loss and your heart is immersed in envy, full of sadness, it will not perpetuate that which you posses of lineage and high status. You will not succeed with that which you are in search of, for it is not of the ways of salvation. Verily! For the last to leave the fire and enter with those who have entered, there is a kingship far greater than that of the kings of this world, and ten fold [64].

For then what is your opinion of he who will be with the first forerunners, the prophets, the truthful, the martyrs and the righteous. It is not hidden from you that which high status entails of fatigue and tire, bad end and evil return, that which you earn due to it of many enemies and enviers and that which their inner selves gather upon of rancour and malevolence. Their abuse of you when it fades from you, your regret and sadness upon that which has passed due to your concern and attention to it, the departure of most of your servants and the turning away from you of he who it used to gladden the kissing of your feet.

At-Tirmithi and Ibn Hibaan report a hadeeth: "The lowest of the people of paradise, for him there is eighty thousand servants, seventy two wives, a dome is constructed for him of pearls, aquamarine and gems the size of which is the distance between Al-Jaabiyah [65] and San'aa [66]." [67]

Listen to the words of the Great, the Forgiver: "...and the angels shall enter upon them from every gate, peace be upon you for that you persevered in patience, excellent indeed is the final home," [68]

By Allah! This is what eyes are to be soothed with and so: "For the like of this let the workers work" [69]

Notes:

64 In reference to a hadeeth narrated by Muslim in the book of eeman, chapter; "The lowest of the people of paradise in station"

65 A village in Damascus.

66 Capital city of Yemen.

67 Narrated by At-Tirmithi: ghareeb.

68 (Ar-Rad:23-24)

69 (As-Saafaat:61)

report post quote code quick quote reply

No post ratings

Seifeddine-M

London

4,762

Brother

4,174

#10 [Permalink] Posted on 17th February 2012 07:30

Ibn an-Nuhaas (رحمه الله)

"But my beautiful abode!"

If you say: "It is difficult for me to leave my palace, it's shade, it's raised construction, high place, my servants, couches and luxuries". What that I knew! Is it not merely a house made from stone, mud, clay, metal, wood, palm branches and cane? If it is not swept it accumulates considerable rubbish, if it is not decorated then how dark is it's darkness, if it's construction is not renovated then how quick is it's ruin, even if you renovate it, it's final result is dilapidation. After a short while it will turn to dust, those resident will depart from it, the cotton merchants will move from it, it's trace effaced, knowledge of it's existence wiped out, it's vestige erased and it's name forgotten. It has been narrated: when Allah the Mighty and Majestic descended Adam (عليه السلام) to the earth he said: "Build for destruction and multiply for annihilation." [70]

Exchange Oh deceived one! Your palace and it's quick rate of deterioration, for an eternal abode, whose palaces are high, it's light radiant, it's rivers flowing, it's fruit laden branches stoop low and it's delights successive. If you ask about it's construction, for it is of silver bricks and gold bricks, no fatigue therein by far and no tire, if you ask about it's soil, for it is of sweet smelling musk [71], if you ask about it's gravel, for it is of pearls and jewels. If you ask about its rivers, for there are rivers of milk, rivers of honey and Al Kawthar [72]. If you ask about it's palaces, for there is a palace of hollowed pearl, it's height seventy miles into the air, or from green aquamarine, glistening splendidly, or from red ruby, raised it's construction. For the believer in every corner of its corner's, a family and servants, they do not see each other due to its vastness. If you ask about it's couches, for they are lined with silk brocade, for what then is your opinion of their exterior?! They are raised amongst those who are also upon couches for forty years and there is no sleep upon them or slumber, on the contrary, they recline upon them facing each other: "And some of them draw near to others questioning." [73]

Notes

70 Narrated by; Al-Baihaqi, Ahmad, An-Nasaa'i and Ibn Hibaan.
71 In reference to a long hadeeth narrated by At-Tirmithi.
72 A river in paradise.
73 (At-Tur:25)

report post quote code quick quote reply

No post ratings

Seifeddine-M

London

4,762

Brother

4,174

#11 [Permalink] Posted on 23rd February 2012 07:29

Ibn an-Nuhaas (رحمه الله)

"But my nice food!"

If you ask about its food, for its substance is created, perpetual, it's fruit not limited by seasons and their supply will not be cut off for the length of that station. On the contrary there will be ripen fruits: "And fruit that they may choose, And the flesh of fowls that they desire" [74]

They shall be given to drink: "...pure sealed wine, the last thereof will be the smell of musk, and for this let those strive who want to strive" [75]

Its dwellers shall not defecate, urinate, spit or produce mucus. Their food shall perspire from their skins with an odour of musk, colour of pearls and then the stomach shall be reduced as it was [76]. If you ask about its servant's for they are eternal youths: "...if you see them, you would think them scattered pearls. And when you look there you will see a delight and a great dominion. Their garments will be of fine green silk and gold embroidery. They will be adorned with bracelets of silver, and their lord shall give them a pure drink. Verily this is a reward for you and your endeavour has been accepted" [77]

In summary, all that I have mentioned to you, is what has come of news, except for that in paradise there is what no eye has seen, nor ear heard nor occurred to the heart of man [78]. If you ask about the length of stay in this great luxury, for they shall be therein forever, immortal, alive and they shall not die. They shall be youths, never ageing, healthy, never becoming sick, rejoicing, never saddening, content, never becoming angry and from the fear of an end or expulsion they shall be forever safe [79].

In a safe station: "Their way of request therein will be: Glory! to you Oh Allah, and: peace, will be their greeting therein. And the close of their request will be: All the praises and thanks be to Allah, the lord of the worlds" [80]

So with your intelligence compare this immense, momentous kingdom and your present abode, that of a short span, small share and see that if you depart from it with martyrdom to what you will arrive. Verily! The abode that you are in is deceiving: "...and none can inform you like him who is the all the knower" [81]

Notes

74 (Al-Waaqia:20-21)
75 (Al-Mutaffifeen:25-26)
76 In reference to a hadeeth narrated by Al-Bukhari and Muslim.
77 (Al-Insaan:19-22)
78 In reference to a hadeeth narrated by Al-Bukhari and Muslim.
79 In reference to a hadeeth Narrated by Muslim.
80 (Yunus: 10)
81 (Faatir:14)

report post quote code quick quote reply

No post ratings

Seifeddine-M

London

4,762

Brother

4,174

#12 [Permalink] Posted on 27th February 2012 06:57

Ibn an-Nuhaas (رحمه الله)

"But I would like to improve my deeds first!"

If you say: "I like to delay in order to improve my deeds", for this is also a product of deception and distant hoping. By Allah! Delay of a destined life span has never been achieved: "Oh Mankind! Verily the promise of Allah is true, so do not let this present life deceive you, and do not let the chief deceiver deceive you about Allah. Surely Satan is an enemy to you, so treat him as an enemy, he only invites his followers, that they may become the dwellers of the blazing fire" [82]

By Allah! This is nothing but a snare of Iblees the accursed, it is not from the intentions of the friends of Allah, or the righteous, are not the companions of the prophet (صلى الله عليه وسلم ) and the best of those who followed them more deserving than you of this intention if you are indeed of the truthful? If they resided to delaying the life span, they would not have developed a great fear of Allah, and they would not have fought the idolaters and disbelievers, nor attack countries and lands, do you not hearken with your ears? Oh tribulated one! To the words of the Most High: "March forth whether you are light or heavy and make jihaad with wealth and your lives in the cause of Allah. This is better for you, if you but knew" [83]

Do you not take heed? If you are indeed of the intelligent and understanding and ponder upon the words of the Most High: "...and Allah has preferred the mujahideen above those who sit by a huge reward" [84]

In a hadeeth: "Verily the standing of a man in the battle line for the cause of Allaah (سبحانه و تعالى) is better than seventy years of worship amongst his family." [85] Oh deceived one! Verily the sleep of a mujaahid is better than the night prayer and the fast of one who remains behind, there shall concerning this follow extra explanation86 and with Allah lies the assistance.

Suppose that you are truthful in what you claim, do not your deeds waver between being rejected and accepted? Is there not ahead of you that which terrifies and daunts? Is not your advance to the fearful day of the Gathering? By Allah! You do not know whether your deeds will save you, if you work, or destroy you!

"...and He knows what you conceal and what you reveal" [87]

"And whether you die or are killed, verily unto Allah you shall be gathered" [88]

Notes

82 (Faatir:5-6)
83 (At-Tauba:41)
84 (An-Nisaa:95)
85 Narrated by; At-Tirmithi; hadeeth hassan and saheeh chain, verified by Al-Baihaqi, Al-Haakim states : hadeeth saheeh upon Muslim's condition, and At-Thahabi agrees with him.
86 In reference to that narrated by; Ibn Abi Shaybah in "Mussanaf" and Ibn Al-Mubaarak.
87 (An-Naml:25)
88 (Al-Imraan:158)

report post quote code quick quote reply

No post ratings

Seifeddine-M

London

4,762

Brother

4,174

#13 [Permalink] Posted on 12th March 2012 06:49

Ibn an-Nuhaas (رحمه الله)

"But my beautiful wife!"

If you say: "it does not appease my soul, departing from my beautiful wife, my delight when she is close and my happiness from her love". Give it that your wife is the most attractive of women, and the most beautiful of the people of her time, is not her beginning a despised drop? Her last a foul corpse? And between these two she is a virgin. Her menses prevent you from her for half her life, her disobedience to you is more than her obedience, if she does not wear kohl she becomes bleary eyed, if she does not adorn herself her roughness becomes apparent and if she does not comb her hair it becomes dishevelled. If she does not oil herself her radiance is extinguished, if she does not wear perfume musty is her smell, if she does not wash odorous is her odour, full of faults and quick to bore. If sheadvances in age she disheartens, if she grows old she becomes senile, you do your best and strive for her and she denies this if she becomes angry. As the prophet ( صلى الله عليه وسلم ) has said: "If you were to do good to one of them for a lifetime then she were to notice something bad in you, she would say: I have never seen any good from you." [al-Bukhari]

You desire from her the foulest part of her, you fear her desertion, you fear her harshness, your love for her carries you to exhaustion and fatigue, intense misery and distress. She exposes you to the sources of destruction and you are pleased to fulfill the slightest of her whims at your destruction or that close to it. She loves you because of her needs from you, if they pass by she deserts you, she abandons you and seeks for other than you. She becomes bored with you and she makes her enmity apparent, as she says with the tongue of her condition even if she does not express it in words: "Maintain me and spend, or separate from me and divorce me!". In summary it is impossible to enjoy her except with a twist, your relationship with her will not last except with pressure and hardship.

By Allah! What a wonder! How do you let love of her hamper you from reunion with one created from light? Raised in the shade of palaces with youths and maidens, in the abode of luxuries and happiness, by Allah! the blood of a martyr does not dry but that he has met her. His eyes delight in witnessing her glow, wide eyed, beautiful, exquisite, virgin, as if she were a ruby, no man or jinn has had sexual intercourse with her before you, her speech soft, her figure correct, her hair uniform in colour, her virility immense, her eyelids flitter.

Her beauty is dazzling and radiant, her coquetishness evident, her glance darkened with kohl, beautiful her elegance, sweet her speech, marvellous her creation, splendid her manners, glowingly adorned, most gorgeous of things lawful, full of love, free of boredom, her glance created only for looking at you, so she does not look at any except you. She loves for you everything that your desires desire, if a nail of hers was to become apparent the light of the full moon would be completely extinguished and if her bracelet was to become apparent during the night, there would remain no darkness in the creation. Were that her wrist would to become apparent the whole of mankind would become enthralled and were that she would look between the earth and the sky, it would fill between the two a fragrance. Were that she would spit into the sea, it would turn to freshwater, every time you glance towards her she is enhanced in your eye in splendour and every time you sit with her, her beauty is increased with beauty. Is it befitting of a person of intelligence that he hears of her and then sits back from reunion with her??? How? And for him in paradise are wide-eyed maidens like her and more like her!

Know that separation from your wife eventually is a must, it is as if it has already happened and in paradise you shall be joined together if Allah wills. What best of joining places! And what is between you and her reaching there if she is of the righteous, except a time during which you must separate from her and that is death. You will find her in the hereafter more beautiful than the wide-eyed maidens by a factor that none knows except the Lord of the worlds. That which you despised in her gone, that which was evil in her vanished, her manners perfected, her creation beautified, more attractive, broad eyed, a beautiful radiant woman, virgin, cleaned from menses and bleeding, removed from her all types of impurities and her crookedness straightened. Her jubilation increased, her glow expanded, her virility enlarged and she is superior to the wide-eyed maidens like their superiority over her in this present abode. So turn away from her today for Allah's cause, he will exchange her for you and if she is of the people of paradise then you must have her.

report post quote code quick quote reply

No post ratings

Seifeddine-M

London

4,762

Brother

4,174

#14 [Permalink] Posted on 15th March 2012 11:46

Ibn an-Nuhaas (رحمه الله)

The Stark Reality Of This World

So do not become distracted Oh you! From the eternal abode, by deception with something from the chattels of this present world, for by Allah! It is not an abode of residence, neither a place of meeting nor perfection. An abode that if it makes you laugh today it makes you weep tomorrow, if it makes you happy then succeeds it's happiness ruin, if you gather therein all the luxuries, then Allah's wrath is quick to descend upon you. If it enriches you, it impoverishes you, if it unites it separates, if it rejoins it disperses, if it diminishes it congests, if it enriches it overburdens, if it increases it eradicates, if it constructs, it destroys, if it produces it flees, if it elevates it topples and if it becomes peaceful it oppresses. If it's graces prevail, it causes grief with it's evil results, if it revitalises with it's reunion then weaning follows it, it's closeness is far, it's beloved one dejected, it's drink a mirage and it's sweetness punishment.

The abode of worries, sadness, distress, anxiety, transition, separation, wretchedness, schism, disease, fatigue, hardship and tire. It's plenty is little, it's noble one abased, it's rich one poor, it's venerable one menial, plenty of defects, full of regrets, scarce of serenity, devoid of fulfillment, no trust in it's pacts and never fulfilling it's promises.

The one who loves it is wretched, the one who desires it is mad and the one who trusts in it is shamed. It has covered its defects, hidden its disasters, it is treacherous with its falsehood, deceiving with its bribes, it has set its meshes and placed its nets. It has made permissible its falsehoods and unsheathed its sword. It has made permanent its traits, concealed its ugliness and it calls; "Embrace me! Embrace me! Oh men!". For he who seeks reunion with it falls into its plot, it manifests upon him its evil condition, it intensifies its punishment and he falls into it's captivity because of his ignorance of it's evil. He is afflicted by it's plotting, so much so that he does not perceive it's affair, until he bites his hands in regret, he cries blood after tears, it forsakes him to what he desired until he meets an evil return. He struggles to flee but escape is impossible.

So awaken yourself! Oh you! Before destruction, free yourself from its captivity before it becomes difficult to escape. Prepare to proceed to success and happiness, maybe Allah سبحانه و تعالى will grant you martyrdom from his grace, so do not let hamper you from this reward, a reason from these reasons. For the one of sound assurance is he who exhibits strong resolution and the one of rational opinion is he who has a share in jihaad. He who clings to laziness and is deceived by hopes, his feet shall slip, he will regret where it will not avail him ought regret, he will gnash his teeth about that which has slipped and passed when he witnesses the martyrs in the highest most chambers of paradise:

"...and Allah says the truth and he guides the way" [90]

"...Allah is sufficient for us and the best disposer of our affairs" [91]

15) Abu Hurairah (رضي الله عنه) narrates: The Messenger of Allah (صلى الله عليه وسلم) said "The Shaheed feels the pain of death just like one of you would feel the sting of an insect" [92]

16) The Messenger of Allah (صلى الله عليه وسلم) said: "A trip in the early or late hours of the day in the path of Allah is better than the world and everything in it, and the area under a whip or under your foot in Paradise is better than the world and everything in it, and if a woman of Paradise reveals herself to the people of this world she would fill the distance between them with light, and her scent, and the scarf on her head is better than the world and everything in it" [93]

Notes:

90 (Al-Ahzaab:4)
91 (Al-Imraan:173)
92 Al Tirmithi - Al Nasa'i - ibn Majah - Ahmad (al Albani: Hassan)
93 (Bukhari)

report post quote code quick quote reply

No post ratings

Seifeddine-M

London

4,762

Brother

4,174

#15 [Permalink] Posted on 16th March 2012 11:15

Ibn an-Nuhaas (رحمه الله)

The Virtues Of Jihad

Allah (سبحانه و تعالى) says:

"Not equal are those believers remaining [at home] - other than the disabled - and the Mujahideen in the cause of Allah with their wealth and their lives. Allah has preferred the Mujahideen through their wealth and their lives over those who remain [behind], by degrees. And to all, Allah has promised the best [reward]. But Allah has preferred the mujahideen over those who remain [behind] with a great reward. Degrees from Him and forgiveness and mercy. And Allah is ever Forgiving and Merciful." [94]

"So let those fight in the cause of Allah who sells the life of this world for the Hereafter. And he who fights in the cause of Allah and is killed or achieves victory - We will bestow upon him a great reward." [95]

"The ones who have believed, emigrated and striven in the cause of Allah with their wealth and their lives are greater in rank in the sight of Allah. And it is those who are the attainers [of success]. Their Lord gives them good tidings of mercy from Him and approval and of gardens for them wherein is enduring pleasure. Abiding therein forever. Indeed, Allah has with Him a great reward." [96]

"Indeed, Allah has purchased from the believers their lives and their properties [in exchange] for that they will have Paradise. They fight in the cause of Allah, so they kill and are killed. [It is] a true promise [binding] upon Him in the Torah and the Gospel and the Quran. And who is truer to his covenant than Allah? So rejoice in your transaction, which you have contracted. And it is that which is the great attainment." [97]

"O you who have believed, if you support Allah, He will support you and plant firmly your feet." [98]

"The believers are only the ones who have believed in Allah and His Messenger and then doubt not but strive with their properties and their lives in the cause of Allah. It is those who are the truthful." [99]

"O you who have believed shall I guide you to a transaction that will save you from a painful punishment? [It is that] you believe in Allah and His Messenger and strive in the cause of Allah with your wealth and your lives. That is best for you, if you should but know. He will forgive you your sins and admit you to gardens beneath which rivers flow and pleasant dwellings in gardens of perpetual residence. That is the great attainment. And [you will obtain] another [favor] that you love - victory from Allah and an imminent conquest; and give good tidings to the believers." [100]

Notes:

94 (Al Nisa 95-96)
95 (Al Nisa 74)
96 (Al Tawba 20-22)
97 (Al Tawba 111)
98 (Muhammad 7)
99 (Al Hujrat 15)
100 (Al Saff 10-13)

report post quote code quick quote reply

No post ratings

Seifeddine-M

Mashari al-Ashwaq ila Masari al-Ushaaq

Font Size

Font Weight