MusLiMah_Kubra
Hasbi-Allah
:salam2: wa rahmatullahi wa barkatuhu
Indeed the shaytan has succeeded in leading many people astray from the straight path of Allah. He promised this, as we were informed by our Lord - The Most High - when He said:
I will indeed sit on Your straight path. Then I will approach them from the front, from behind, from the right and then from the left. You will find most of them to be ungrateful. (Surah al 'Araaf:18)
From the countless tricks of the shaytan and his constant deception of the children of Adam (may the blessings of Allah be upon him) is that he seeks to divert the servant away from performing sincere repentance. He is keen to accomplish this through several means and sinister strategies. Amongst his strategies is persuading an individual to blame others for difficulties and calamities that occur as a result of one's own sins. Due to this Allah The Most High has informed His servant that that which occurs in one's life of calamity is a direct or indirect result of what a person has put forward by way of his own hands. Allah The Most High said:
That which befalls you of calamity is due to what your hands have put forward, and Allah pardons much. (Surah al Shura:30)
Sheikh 'Abdul Rahmaan al Sa'di commented on the above verse:
Allah informs in this verse that a person is not afflicted with a trial in his body, wealth, children, or in anything that he loves and is dear to him, except that this occurs due to that which he has put forward of sins from his own hands. (Tayseer Kareem al Rahmaan pg.899)
The Salaf of the past realized this evil plot of the shaytan and as a result, they did not seek to blame others if calamities took place, especially those which occurred as a result of one's sins.
If one were to read the speech of the Salaf, one would find them to be undoubtedly well versed and exceptionally intelligent as it pertains to sins and repentance. The likes of their true understanding of the ill effects of sins and what follows them of trials and calamity can be witnessed in the statement of Fudayl bin 'Eyaad, he said:
Indeed I disobey Allah and as a consequence, I witness the evil result in the character of my donkey and my servant. (Hilyat al Awliyah 8/109, Al Daa wa Dawaa pg.134)
Another example which shows how the Salaf viewed this matter is illustrated in the story of the repentance of Al Habeeb Abu Muhammad. It is mentioned that he was a wealthy merchant who used to lend money to those in need, but with a stipulation that the debtor repays the loan along with interest. One day while Al Habeeb was leaving his home he passed by a group of young boys who upon seeing him began to chant:
Here comes the man who deals in interest!
Upon hearing this, Al Habeeb lowered his head in humiliation and said:
Oh Allah! You have exposed my affair even to these young boys!
Al Habeeb then returned home, gathered his wealth and said:
Oh my Lord! I am a slave, and I seek to purchase myself with this wealth, so please free me.
In the morning Al Habeeb donated all of his wealth in charity and thereafter he began to diligently busy himself with the worship Allah.
It is mentioned that from that time on, if anyone saw Al Habeeb, he would either be fasting, or indulged in prayer and remembrance of Allah.
It took place that after some time Al Habeeb passed by a group of youth who upon seeing him mentioned:
Lower your voices. Here comes Al Habeeb, the devoted worshiper!
Upon hearing this Al Habeeb said:
Oh Allah! At times You admonish, and other times You praise. Indeed this is all from You.
The people of his time mentioned that Al Habeeb became in individual whose supplication was always accepted. (Tahtheeb al Kalaam 5/390)
Many lessons and points of reflection can be derived from this story. From amongst them:
1. When Al Habeeb realized that his affair became well known to the public, he immediately turned to Allah in repentance and sought His forgiveness.
2. He did not become angry because of the information being spread, but rather he straight away concluded that his own sins were the cause of the public becoming aware of his faults.
3. Without delay Al Habeeb removed from his presence that which he had gained of wealth by way of sin. This is an indication of his true sincerity in repentance.
4. Al Habeeb did not begin to inquire about who informed the youth of his sin, nor did he say that those who informed the youth had backbitten him. Instead, he grasped the most significant benefit derived from this occurrence, which is the fact that he has committed a wrong against his soul, and he is in need of Allah's forgiveness.
5. Due to his true sincerity and eagerness to repent, Allah blessed Al Habeeb by rectifying his honor with the people, and He made him and individual whose supplication was always answered.
In the actions of Al Habeeb are important lessons for the believers and we should all try to gain from this tremendous story.
A present day example of this is, if a Muslim female, for example, were to listen to music from time to time on the internet. One day while her husband is sitting with their children one of them says: Abee, do you know that Ummi listens to music on the computer? If the husband confronts and admonishes his wife, she should not become upset and angry with her children. Instead, she should recognize that possibly this means that her Lord wants well for her! How? It's possible that if her husband never became aware of this sin, she would continue performing it thereby causing greater harm to her soul. But once her fault became known to her husband and she was admonished for it, at this point, if she stops the sin, turns to Allah and seeks His forgiveness, this trial in reality has become a blessing!
The statement of Fudayl and the story of Al Habeeb clearly illustrate how the Salaf understood the great affair of repentance, and how they attributed what befell them of trials and tribulations to themselves and not to others. Indeed when an individual comes to such a realization, he will begin to sincerely turn to Allah and seek His pardon.
Another matter which is worthy of mentioning is that if a servant finds himself constantly committing wrong, however his Lord does not cause difficulties and misfortunes to occur in his life, but instead Allah continues to bless him, this is considered Istidraaj (leading to one's destruction). This fact was mentioned by our beloved Prophet Muhammad
, he said:
If you notice that Allah continues to bless an individual with that which he loves of this world, while that person persists to indulge in sin, know that this is leading to his destruction. (Musnad Imam Ahmed and rated authentic in Silsilah al Saheehah 1/700)
The Prophet also said:
If Allah wants well for His servant, He rushes the punishment for his sins in this life, but when Allah doesn't want well for His servant, He delays the punishment until the Day of Judgment. (Jame' al Tirmidhee:2396)
The above narrations clearly show that when Allah wants good for a person who has wronged himself, He will put in that person's path a calamity that will distress him to such a degree that it consequently causes him to turn to his Lord in a state of humiliation seeking His mercy and begging for His pardon. This proves that tribulations in the life of the Muslim can in fact become enormously needed means of purification. But this only takes place if the servant notices this reality and uses the calamity to his benefit from the very beginning. In light of this, the Prophet of Mercy said:
Indeed patience is to be displayed at the beginning of the mishap. (Sahih al Bukhari:1283, Sahih Muslim:2178)
With clarification of this important issue, it becomes evident how cleverly the shaytan has allowed tremendous reward and forgiveness to escape the hands of those who are neglectful and careless at times of major tests in their lives!
May Allah correct our affairs and grant us Tawfeeq to understand all matters of our wonderful religion so that we may be saved from the endless plots of the shaytan. AMEEN
Indeed the shaytan has succeeded in leading many people astray from the straight path of Allah. He promised this, as we were informed by our Lord - The Most High - when He said:
I will indeed sit on Your straight path. Then I will approach them from the front, from behind, from the right and then from the left. You will find most of them to be ungrateful. (Surah al 'Araaf:18)
From the countless tricks of the shaytan and his constant deception of the children of Adam (may the blessings of Allah be upon him) is that he seeks to divert the servant away from performing sincere repentance. He is keen to accomplish this through several means and sinister strategies. Amongst his strategies is persuading an individual to blame others for difficulties and calamities that occur as a result of one's own sins. Due to this Allah The Most High has informed His servant that that which occurs in one's life of calamity is a direct or indirect result of what a person has put forward by way of his own hands. Allah The Most High said:
That which befalls you of calamity is due to what your hands have put forward, and Allah pardons much. (Surah al Shura:30)
Sheikh 'Abdul Rahmaan al Sa'di commented on the above verse:
Allah informs in this verse that a person is not afflicted with a trial in his body, wealth, children, or in anything that he loves and is dear to him, except that this occurs due to that which he has put forward of sins from his own hands. (Tayseer Kareem al Rahmaan pg.899)
The Salaf of the past realized this evil plot of the shaytan and as a result, they did not seek to blame others if calamities took place, especially those which occurred as a result of one's sins.
If one were to read the speech of the Salaf, one would find them to be undoubtedly well versed and exceptionally intelligent as it pertains to sins and repentance. The likes of their true understanding of the ill effects of sins and what follows them of trials and calamity can be witnessed in the statement of Fudayl bin 'Eyaad, he said:
Indeed I disobey Allah and as a consequence, I witness the evil result in the character of my donkey and my servant. (Hilyat al Awliyah 8/109, Al Daa wa Dawaa pg.134)
Another example which shows how the Salaf viewed this matter is illustrated in the story of the repentance of Al Habeeb Abu Muhammad. It is mentioned that he was a wealthy merchant who used to lend money to those in need, but with a stipulation that the debtor repays the loan along with interest. One day while Al Habeeb was leaving his home he passed by a group of young boys who upon seeing him began to chant:
Here comes the man who deals in interest!
Upon hearing this, Al Habeeb lowered his head in humiliation and said:
Oh Allah! You have exposed my affair even to these young boys!
Al Habeeb then returned home, gathered his wealth and said:
Oh my Lord! I am a slave, and I seek to purchase myself with this wealth, so please free me.
In the morning Al Habeeb donated all of his wealth in charity and thereafter he began to diligently busy himself with the worship Allah.
It is mentioned that from that time on, if anyone saw Al Habeeb, he would either be fasting, or indulged in prayer and remembrance of Allah.
It took place that after some time Al Habeeb passed by a group of youth who upon seeing him mentioned:
Lower your voices. Here comes Al Habeeb, the devoted worshiper!
Upon hearing this Al Habeeb said:
Oh Allah! At times You admonish, and other times You praise. Indeed this is all from You.
The people of his time mentioned that Al Habeeb became in individual whose supplication was always accepted. (Tahtheeb al Kalaam 5/390)
Many lessons and points of reflection can be derived from this story. From amongst them:
1. When Al Habeeb realized that his affair became well known to the public, he immediately turned to Allah in repentance and sought His forgiveness.
2. He did not become angry because of the information being spread, but rather he straight away concluded that his own sins were the cause of the public becoming aware of his faults.
3. Without delay Al Habeeb removed from his presence that which he had gained of wealth by way of sin. This is an indication of his true sincerity in repentance.
4. Al Habeeb did not begin to inquire about who informed the youth of his sin, nor did he say that those who informed the youth had backbitten him. Instead, he grasped the most significant benefit derived from this occurrence, which is the fact that he has committed a wrong against his soul, and he is in need of Allah's forgiveness.
5. Due to his true sincerity and eagerness to repent, Allah blessed Al Habeeb by rectifying his honor with the people, and He made him and individual whose supplication was always answered.
In the actions of Al Habeeb are important lessons for the believers and we should all try to gain from this tremendous story.
A present day example of this is, if a Muslim female, for example, were to listen to music from time to time on the internet. One day while her husband is sitting with their children one of them says: Abee, do you know that Ummi listens to music on the computer? If the husband confronts and admonishes his wife, she should not become upset and angry with her children. Instead, she should recognize that possibly this means that her Lord wants well for her! How? It's possible that if her husband never became aware of this sin, she would continue performing it thereby causing greater harm to her soul. But once her fault became known to her husband and she was admonished for it, at this point, if she stops the sin, turns to Allah and seeks His forgiveness, this trial in reality has become a blessing!
The statement of Fudayl and the story of Al Habeeb clearly illustrate how the Salaf understood the great affair of repentance, and how they attributed what befell them of trials and tribulations to themselves and not to others. Indeed when an individual comes to such a realization, he will begin to sincerely turn to Allah and seek His pardon.
Another matter which is worthy of mentioning is that if a servant finds himself constantly committing wrong, however his Lord does not cause difficulties and misfortunes to occur in his life, but instead Allah continues to bless him, this is considered Istidraaj (leading to one's destruction). This fact was mentioned by our beloved Prophet Muhammad
, he said:If you notice that Allah continues to bless an individual with that which he loves of this world, while that person persists to indulge in sin, know that this is leading to his destruction. (Musnad Imam Ahmed and rated authentic in Silsilah al Saheehah 1/700)
The Prophet
also said:If Allah wants well for His servant, He rushes the punishment for his sins in this life, but when Allah doesn't want well for His servant, He delays the punishment until the Day of Judgment. (Jame' al Tirmidhee:2396)
The above narrations clearly show that when Allah wants good for a person who has wronged himself, He will put in that person's path a calamity that will distress him to such a degree that it consequently causes him to turn to his Lord in a state of humiliation seeking His mercy and begging for His pardon. This proves that tribulations in the life of the Muslim can in fact become enormously needed means of purification. But this only takes place if the servant notices this reality and uses the calamity to his benefit from the very beginning. In light of this, the Prophet of Mercy
said:Indeed patience is to be displayed at the beginning of the mishap. (Sahih al Bukhari:1283, Sahih Muslim:2178)
With clarification of this important issue, it becomes evident how cleverly the shaytan has allowed tremendous reward and forgiveness to escape the hands of those who are neglectful and careless at times of major tests in their lives!
May Allah correct our affairs and grant us Tawfeeq to understand all matters of our wonderful religion so that we may be saved from the endless plots of the shaytan. AMEEN
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