Racism

 Racism

It was before noon. Some Muslims sat in Prophet's Mosque waiting for Azan (call to prayer) to say noon prayer. Salman entered mosque and greeted his believing brothers.
The Muslims wanted to know the Persian man's tribe. They mentioned their tribes loudly to let Salman hear them .

 

One of them said:

I belong to Tamim's tribe.
Another said:
I belong to the Quraish.
A third said:
I belong to al-Aus tribe.

And so on. But Salman was silent. They wanted to know his tribe. So they asked him:
Salman, where are you from?

 

To teach them the meaning of Islam, Salman answered:

I'm the son on Islam! I was lost! So, Allah's guided me with Muhammad. I was poor! So, Allah's made me rich with Muhammad. I was a slave! So, Allah's released me with Muhammad. This is my tribe!

The Muslims in mosque kept silent because Salman taught them a lesson of Islam.

Racism is to treat someone badly or to think that you are better than them, just because they are of a different race or skin colour to you. Racism is something that has unfortunately always existed and is still around today and is a very sad and terrible thing to experience.

Islam teaches that it isn’t what you look like, or where you are from that matters, but rather what kind of person you are on the inside.  You are not judged on who your father may be or what colour skin he has, but what is in your heart and how you behave towards others.   

In Muhammad's last sermon he addressed the people saying "O People! Your God is one; your father is one…there is no preference of an Arab over a non-Arab or vice-versa; nor for a white person over a black person or vice-versa..." Thus Islam made a strong point of the equality of all people regardless of their wealth, race, colour or status.

Islam taught the people of Makkah, (who were extremely racist at that time) that racism was a horrible and dreadful thing. This encouraged people to realise that it is unfair and wrong to judge and look down on people because of things such as their skin colour.

There is a famous story from the early history of Islam that shows how the people of Makkah were encouraged by Muslims to move away from their racist ways. This story involves a man called Bilal, a Muslim who came from Africa (and was black) and Abu Dhar, an Arab Muslim. 

Bilal was a slave to one of the biggest leaders in Makkah. He was often mistreated because of his colour. Like some others around him, Bilal became a Muslim after he heard the teachings of Muhammad. When his masters found this out, they beat him and tried to force him to give up his faith. The Prophet heard that Bilal was being beaten for becoming a Muslim and wanted to stop this. He bought Bilal from his masters and then freed him. Years later when the Muslims were in a neighbouring city, Medina, Abu Dhar a leader of one of the tribes was speaking with Bilal. Their conversation turned into an argument and in anger Abu Dhar blurted out 'You cannot comprehend this, you are the son of a black woman!' Abu Dhar accused Bilal of not being clever enough to understand something because of his colour.

As we said earlier, Islam came to stop all kinds of racism, so Bilal was very upset with what Abu Dhar had said. When the Prophet heard of this, he too was upset and he called Abu Dhar and said to him:

“I have been told that you addressed Bilal as ‘the son of a black woman’,” Abu Dhar was very embarrassed and said nothing. The Prophet continued to explain to him why this was wrong and that he had behaved in an unacceptable way. “This means you’re still hanging on to the ways of the pre-Islamic days of ignorance. Islam has gotten rid of all those wrong ways of judging people by family, fame, colour or wealth. It has established that the best and most honourable of men and women is the person who is the most moral and upright in their behaviour. Is it right to insult a believer just because he is black?”

Abu Dhar felt very ashamed and went straight to Bilal’s house and putting his head on the floor, said: “This head will not rise from here until the blessed feet of Bilal tread on the face of the foolish, impolite Abu Dhar,” but because Abu Dhar had realised his mistake and was sorry, Bilal said: “That face deserves to be kissed, not trodden upon”, and forgave Abu Dhar.

Though he had already accepted Islam, Salman did not participate in the battle of Badr because of his captivity at that time. After Badr, he took active part in all the battles fought to defend Islam and the Muslims. When the Qurayshites of Mecca together with many other tribes including the Jews of Medina, besieged Medina, it was Salman who advised the Prophet to dig a moat around Medina in order to prevent the enemy from attacking the weak points of the city. And it is for this reason that this battle is called the “Battle of Moat (khandaq)”.

It was at this battle that a friendly argument began between the emigrants of Mecca (the muhajirun) and the natives of Medina (the ansar). The subject: Was Salman a muhajir or an ansar? The ansarclaimed that as Salman came to the Prophet in Medina, he belonged to the ansar group; the muhajirunclaimed that as Salman had left his home and family, he was a muhajir.

This friendly dispute also shows how great had become the status of Salman within a short period of three years that every group wanted to claim him as their own. Anyhow, the dispute was referred to the highest authority - the Prophet, who decided that Salman was from neither of the two groups; he said'“Salman minna Ahl al-Bayt -Salman is from us, the family [of the Prophet].” It was such a great honour which has continuously been mentioned in traditions and poems.

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Take this black man away from me...

“Take this black man away from me...” ‘Amr ibn al-Aas besieged the fortress of Babaliyon, and egyptian-ruler al-Muqawqis sent the following letter to ‘Amr: “You have penetrated our land and insisted on fighting us, and you have stayed in our land for too long. You are no more than a small group and the Romans have prepared themselves and are about to attack you; they have the equipment and weapons. This Nile is besieging you too, and you are prisoners in our hands. Send us some of your men so that we may listen to what they say. Perhaps we can resolve this conflict in a way that s pleasing to both us and you, and the fighting can stop before the Romans attack you, after which there will be no more room for talk and you will regret it if things turn out differently than you had hoped. Send us some of your companions, so that we can reach a deal with which we are both pleased.” When the envoys of al-Muqawqis came to ‘Amr ibn al-Aas, he detained them for two days and two nights, until al-Muqawqis feared for them and said to his companions: “Do you think that they have killed the envoys or detained them, and they regard that as permissible in their faith?” But all that ‘Amr sought to achieve by that was to demonstrate that the Muslims were not concerned about these proposals. Then ‘Amr sent word back with the envoys: “There are only three options between me and you, either you enter Islam and you will be our brothers, with the same rights as us, if you refuse then you must pay the jizyah with willing submission and feel yourselves subdued; otherwise we will fight against you and be patient till gives judgement. And he is the Best of judges. When the envoys came back he asked them: “How did you find them?” They said, “We have seen a people to whom death is dear than life and humility is dearer to them than high status. Not one of them has any desire or love for this world; rather they sit on the ground and eat on their knees. Their leader is like one of them and those of high status cannot be distinguished from the lowly, or the master from the slave. When the time for prayer comes, not one of them stays behind. They wash their limbs with water and stand with humility in their prayer.” At that, al-Muqawqis said: “By the One Who may be sworn by, if these people wanted to take on mountains they would destroy them. No one has the capability to fight them. If we do not take the opportunity to make a deal with them today whilst they are surrounded by this Nile, they will not respond to us after today when they manage to move out of the position where they are now.”  Al-Muqawqis sent his envoys back to them and said: “Send some of your envoys to us so that we may talk to them and negotiate a deal that will be good for us and for you.” ‘Amr ibn al-Aas sent ten men one of whom was ‘Ubadah ibn as-Samit. ‘Amr ordered him to be the one to speak to the people, and not to accept any deal but one of these three options (as stated above, Islam, jizyah or to fight), because the Khaleefah had issued instructions to that effect. ‘Ubadah ibn as-Samit was black, and when they travelled by boat to al-Muqawqis and entered his place, ‘Ubadah stepped forward and al-Muqawqis was alarmed because of his blackness.  He said “Take this black man away from me and let someone else come and speak to me!” They said, “This black man is the best of us in knowledge and wisdom. He is our leader and the best of us and our leader has appointed him over us and ordered us not to go against him.” Al-Muqawqis said “How could you accept this black man as the best among you? Rather he should be the least among you.” They said, “No; even though he is black as you can see, he is the best in status amongst us, one of the foremost among us and one of the wisest. Blackness is not something bad among us.” Al-Muqawqis said to ‘Ubadah “Come forward O black man, and speak to me gently,for your blackness alarms me, and if you speak harshly that will alarm me further.” ‘Ubadah went forward and said, “I have heard what you said. Among my companions are a thousand men who are all as black as me and even blacker than me and more terrifying to behold. If you saw them you be even more alarmed. My youth has gone, but nevertheless I would not be scared if one hundred of my enemy wanted to face me all at once, and the same is true of my companions, for our hope and our desire is fight Jihad for the sake of Allah, seeking the pleasure of Allah. The reason for our campaign against our enemies who wage war against Allah is not the hope of worldly gains or the accumulation of wealth; rather Allah has permitted that to us and made the booty we acquire permissible for us. But none of us cares whether he has a qintar (which is a large amount) of gold or has nothing but a dirham, because all we want from this world is something to eat and ward off hunger and a cloth to wrap around ourselves. If one of us owns nothing more than that, that is enough.  If he gets a qintar of gold he will spend it for the sake of Allah and be content with the little that is left in his hand, because the pleasure of this world is not true pleasure and it’s luxury is not true luxury; rather real pleasure and luxury come in the Hereafter. This is how our Lord has guided us and our Prophet has taught us; he advised us that our ambition in this world should be just to have enough to ward off hunger and cover our ‘awrah; our main concern should be to please our Lord and make Jihad against His enenmies.” When al-Muqawqis heard that, he said to those who were around him: “Have you ever heard anything like what this man is saying? His appearance alarmed me but his words alarm me more than his appearance. Allah has sent this man and his companions out to destroy the world! I think that they are bound to prevail over the entire world.” Then al-Muqawqis turned to ‘Ubadah and said: “O man, I have heard what you say about yourself and your companions. Indeed you have not achieved what you have achieved except because of what you have mentioned, and you have only prevailed over those over whom you prevailed because of their love for this world. An innumerable Byzantine force has come to us to fight you, people who are known for their courage and toughness; none of them cares whom he is going to meet and fight. We know that you will not able tackle them, because you are weak and small in number.  You have been in our land for many months, and you are suffering from hardship and lack of provisions. We feel sorry for you because of your weakness, low numbers and lack of resources and we will be happy to help you by giving each man among you two dinars; we will also give your leader one hundred dinars and your Khaleefah one thousand. Take it and go back to your own land before there comes to you a force that you cannot deal with.” ‘Ubadah ibn as-Samit said: “Do not deceive us yourself or your companions. You are trying to scare us by telling us about this Roman force and its great numbers and telling us that we cannot tackle them. But this is not something that you can scare us with, and it is not something that will make us change our plans. If what you say is true, then by Allah, that is the most encouraging reason to fight them, and will make us more keen to do so,because that will be more pleasing to our Lord. If we all are killed, that will enable us to earn His good pleasure and attain Paradise, and there is nothing dearer to us than that. The outcome will be good in either case. Either we will make great gains in this world, if we defeat you, or we will make great gains in the Hereafter, if you defeat us, and gains in the Hereafter are dearer to us, and that is what we are striving for. “How often a small group overcame a mighty host by Allah’s leave? And Allah is with the patient” There is not man among us who does not pray morning and evening for Allah to bless him with martyrdom and not sent him back to his wife & child. There is no one among us who worries about that which he has left behind. Each one of us has entrusted those whom he has left behind, wife and children, to his Lord. All our concern is focused on what lies before us. As for your saying that we are enduring hardship and have little provision, we are having an easy time of it. If the whole was ours, we would not want for ourselves any more than what we have now. Think about what you want to do and tell us, for there is no deal between us and we will not accept anything from you but one of these three options. Choose whichever one you want and do not indulge in wishful thinking.  This is what my commander has told me to do, and this is what the Khaleefah has commanded him to do, and this is the advice that the Messenger of Allah gave to us before. Either respond to Islam,which is the only religion that Allah will accept, and it is the religion of his prophets, messengers and angels and Allah has commanded us to fight those who oppose it and turn away from it until they enter it; whoever does that will have the same rights and duties as we do and he will be our brother in the religion of Allah. If you and your companions accept that then you will be blessed in this world and in the Hereafter, and we will refrain from fighting you and will not harm you. If you refuse, then you must pay the jizyah with willing submission and fell yourselves subdued, and we will agree on the amount of jizyah to be paid on an annual basis, and we will fight on your behalf anyone who attacks you or attacks any of f your land, persons or wealth. We will do that for you if you are under our protection and that will be a covenant that is binding upon us before Allah. If you refuse, then there will be no option than to let the sword decide between us and you, until we all die or attain what we want from you. This is our promise before Allah, and there is no other option for us except this. Choose for yourselves.” Al-Muqawqis said: “This will never be possible. All that you want is to enslave us as long as the earth remains.” ‘Ubadah said to him, “It is up to you; choose what you want.” Al-Muqawqis asked “Why can we not have an option other than these three?” ‘Ubadah raised his hands and said, “No, by the Lord of the heavens, by the Lord of the earth and the Lord of all things! You can have no other deal with us, so choose for yourself.” Al-Muqawqis turned to his companions and asked: “Have you decided what you want?” They said, “Would anyone accept this humiliation? As for their wanting us to enter their religion, that can never happen. We will not leave the religion that we the religion of the Messiah , son of Mary and enter into a religion that we do not know. As for their wanting to imprison us and make us slaves forever, death is better than that. If they accept for us to give them many times more than what we have given them, that would be better.” Al-Muqawqis said to ‘Ubadah, “The people have refused. What do you think? Go back to your leader and tell him that we will give you many more times what you are hoping for, and go away.” ‘Ubadah and his companions left, and al-Muqawqis said to those who were around him: “Obey me, and let the people accept one of three options, for by Allah you have no power to you have no power to resist them, and if you do not respond to them willingly you will make a worse deal with them unwillingly.”They asked him, “Which options should we chose?”He said “I shall tell you. As for fighting them, I know that you will never be able to prevail over them, and you will never persevere as they do. So there is nothing left but the third option.” They said, “So we will be enslaved to them forever?” He said, “Yes, being slaves, but with full authority in your land, knowing that you, your wealth and children are safe, is better than all of you dying, and being slaves, sold and scattered throughout the land and enslaved forever, you and your families and children. They said, “Death is preferable to that”. [al-Ansar fee al-‘Asr ar-Rashidi, pg. 211, an-Nujoom az-Zahir Mulook Misr wa al-Qahirah 1/10-16 & Ubadah ibn as-Samit as-Sahabi al-Kabeer wa Fatih Mujahid pg. 91]

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Tahajjud

Tahajjud Prayer is part of the Sunnah of the Prophet (peace and blessings be upon him), which Muslims are preferred to follow all the time.

In his famous work, Fiqh As-Sunnah, Sheikh Sayyid Sabiq elaborates on the subject as follows:

Ordering His Messenger to perform Tahajjud, Allah Almighty says what means:

{And during a part of the night, pray Tahajjud beyond what is incumbent on you; maybe your Lord will raise you to a position of great glory.} (Al-Israa’ 17:79)

This order, although it was specifically directed to the Prophet, also refers to all Muslims, since the Prophet is a perfect example and guide for us in all matters.

Moreover, performing Tahajjud Prayers regularly qualifies one as one of the righteous and makes one earn Allah's bounty and mercy. In praising those who perform the late night Prayers, Allah says what means:

{And they who pass the night prostrating themselves before their Lord and standing.} (Al-Furqan 25:64)

Next to these Quranic verses, there also exist a number of hadiths that reinforce the importance of Tahajjud.

`Abdullah ibn Salam reported:

“When the Prophet (peace and blessings be upon him) came to Madinah, the people gathered around him and I was one of them. I looked at his face and understood that it was not the face of a liar. The first words I heard him say were: ‘O people, spread the salutations, feed the people, keep the ties of kinship, and pray during the night while the others sleep, and you will enter Paradise in peace.’” (At-Tirmidhi.)

Salman Al-Farsi quoted the Prophet (peace and blessings be upon him) as saying:

“Observe the night Prayer; it was the practice of the righteous before you and it brings you closer to your Lord and it is penance for evil deeds and erases the sins and repels disease from the body.” (At-Tabarani)

Etiquette of Prayer

The following acts are recommended for one who wishes to perform the TahajjudPrayer:

•         Upon going to sleep, one should make the intention to perform the Prayers. Abu Ad-Darda' quoted the Prophet (peace and blessings be upon him) as saying:

“Whoever goes to his bed with the intention of getting up and praying during the night, but, being overcome by sleep, fails to do that, he will have recorded for him what he has intended, and his sleep will be reckoned as a charity (an act of mercy) for him from his Lord.” (An-Nasa'i and Ibn Majah)

•         On waking up, it is recommended that one wipes the face, use a toothbrush, and look to the sky and make the supplication which has been reported from the Prophet (peace and blessings be upon him).

Abu Hudhaifa reported:

"Whenever the Prophet intended to go to bed, he would recite: (With Your name, O Allah, I die and I live)." And when he woke up from his sleep, he would say: (All the Praises are for Allah Who has made us alive after He made us die (sleep) and unto Him is the Resurrection.)" (Al-Bukhari)

•         One should begin with two quick rak`ahs and then one may pray whatever one wishes after that. `A’ishah said:

“When the Prophet prayed during the late-night, he would begin his Prayers with two quick rak`ahs.” (Muslim)

•         It is recommended that one wakes up one's family, for Abu Hurairah quoted the Prophet (peace and blessings be upon him) as saying:

“May Allah bless the man who gets up during the night to pray and wakes up his wife and who, if she refuses to get up, sprinkles water on her face. And may Allah bless the woman who gets up during the night to pray and wakes up her husband and who, if he refuses, sprinkles water on his face.” (Ahmad)

The Prophet (peace and blessings be upon him) also said:

“If a man wakes his wife and prays during the night or they pray tworak`ahs together, they will be recorded among those (men and women) who (constantly) make remembrance of Allah.” (Abu Dawud.)

•         If one gets sleepy while performing Tahajjud, one should sleep. This is based on the hadith narrated by `A’ishah (may Allah be pleased with her), who quoted Allah’s Messenger as saying:

“When one of you gets up during the night for Prayer and his Qur’anic recital gets mixed up to the extent that he does not know what he says, he should lie down.” (Muslim.)

Recommended Time for Tahajjud

Tahajjud may be performed in the early part of the night, the middle part of the night, or the latter part of the night, but after the obligatory `Isha’ Prayer (night Prayer).

While describing the Prophet’s way of performing Prayer, Anas (may Allah be pleased with him) said:

“If we wanted to see him praying during the night, we could see him praying. If we wanted to see him sleeping during the night, we could see him sleeping. And sometimes he would fast for so many days that we thought he would not leave fasting throughout that month. And sometimes he would not fast (for so many days) that we thought he would not fast during that month.” (Al-Bukhari, Ahmad and An-Nasa’i.)

Commenting on this subject, Ibn Hajar says:

“There was no specific time in which the Prophet (peace and blessings be upon him) would perform his late night Prayer; but he used to do whatever was easiest for him.”

Best Time for Tahajjud

It is best to delay this Prayer to the last third portion of the night. Abu Hurairah (may Allah be pleased with him) quoted the Messenger of Allah (peace and blessings be upon him) as saying:

“Our Lord descends to the lowest heaven during the last third of the night, inquiring: ‘Who will call on Me so that I may respond to him? Who is asking something of Me so I may give it to him? Who is asking for My forgiveness so I may forgive him?’” (Al-Bukhari)

`Amr ibn `Absah (may Allah be pleased with him) reported that he heard the Prophet (peace and blessings be upon him) saying:

“The closest that a slave comes to his Lord is during the middle of the latter portion of the night. If you can be among those who remember Allah the Exalted One at that time, then do so.” (At-Tirmidhi)

The Number of Rak`ahs in Tahajjud

Tahajjud Prayer does not entail a specific number of rak`ahs that must be performed, nor is there any maximum limit that may be performed. It would be fulfilled even if one prayed just one rak`ah of Witr after `Isha’.

Samurah ibn Jundub (may Allah be pleased with him) said:

“The Messenger of Allah ordered us to pray during the night, a little or a lot, and to make the last of the Prayer the Witr Prayer.” (At-Tabarani and Al-Bazzar)

I hope this answer is satisfactory. Thank you again for your question and please keep in touch.

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The Bitter Consequences of Sins

 Imaam Ibn Qayyim al-Jawziyyah

It is essential to know that sins and acts of disobedience are, necessarily, very harmful. Their harm effects upon the heart are akin to the harmful effects of poison upon the body, though the effects vary in their levels and intensities.

So is there any evil or harm in this world, or in the Hereafter, except that it is due to sins and disobedience?

So what was it that expelled the two parents [i.e. Adam and Eve] from Paradise; the home of delight, bliss, splendor and joy; to the home of pain, sorrow and misfortune?

What was it that expelled Iblees [i.e. Satan] from the heavenly realms, causing him to be rejected and cursed; transforming him both inwardly and outwardly, so that his form became ugly and hideous – his inner form more hideous than his outer – replacing his nearness with remoteness, mercy with curse, his beauty with ugliness, from being in Paradise to being in the blazing Fire, from having faith to being an unbeliever, from having the patronage and friendship of Allaah, the Praiseworthy Guardian, to being the greatest enemy and opponent, from glorifying and praising Him to committing acts of unbelief, shirk, lies, deception and shamelessness, from being adorned with faith to being clothed in the garment of unbelief, sinfulness and disobedience, causing him to reach the deepest depths of despicability, plunging down in the sight of Allaah as far as it is possible to plunge; causing the anger of Allaah the Exalted to be upon him, making him an outcast – despised and humiliated – so that he became a leader for every sinner and criminal, becoming pleased with leadership for himself, after having reached the station of worship and nobility?

O Allaah, we seek refuge in You from opposing Your command and falling into what You have forbidden.

What was it that caused the people of the earth to drown, to the extent that the water rose above even the mountaintops?

What was it that caused the violent winds to overcome the people of ‘Aad, such that it flung them down dead upon the face of the earth – as if they were lopped-off palm trunks – and it destroyed whatever dwellings and crops it came across, thus making them an example for nations until the Day of Resurrection?

What was it that caused the piercing shrieks to be set loose upon the Thamood people, such that their hearts were severed within their very bodies, by which they all perished?

What was it that caused the town of the homosexuals to be raised­ up and turned upside down, such that they were all destroyed? Then stones from the sky pelted down upon them so that they suffered a combined punishment, the like of which was not given to any other nation! And for their brothers will be its like; and it is not far off from the transgressors!

What was it that caused the clouds of punishment to overcome the people of Shu’ayb, such that when these clouds were above their heads it rained scorching fire upon them?

What was it that caused the Pharaoh and his people to be drowned in the ocean, and caused their souls to be transported to the Hellfire, so their bodies drowned and their souls burned?

What was it that caused Qaaroon, his dwelling, wealth and family to sink down into the earth?

What was it that caused the destruction of those generations after Noah, and how they were afflicted with various punishments that caused their annihilation?

What was it that caused the destruction of the companions of Yaa Seen, with the clamorous shout, which destroyed them?

What caused there to be sent against the Children of Israa’eel enemies of great strength and might, plundering their homes, killing their men, enslaving their women and children, burning their dwellings, seizing their wealth, and then returning again a second time, destroying what was rebuilt after the first onslaught?

What was it that caused the various types of punishments to be set loose upon the Children of Israa’eel? Killing them, enslaving them, destroying their land and at times causing them to be oppressed by kings, whilst at another time causing them to be transformed into apes and swines – and finally the Lord took an oath that: “He would certainly keep on sending against them, until the Day of Resurrection, those who will inflict them with a humiliating torment.” [Soorah al-A’raaf 7:167]

Imam Ahmad said: al-Waleed ibn Muslim related to us; that Safwaan ibn ’Amr related to us; that ‘Abdur-Rahmaan ibn Jubayr ibn Nufayr related; from his father, who said:

“When Cyprus was conquered and its people were dispersed and they started weeping to each other, I saw Abud-Dardaa sitting alone and weeping. So I said to him: O Abud-Dardaa! What makes you weep on this day that Allaah has granted strength and honor to Islaam and its people? So he said: Woe be to you O Jubayr! How insignificant the creation becomes to Allaah when they turn away from His command. In front of us is a nation who were evidently powerful and who had dominion, yet they abandoned Allaah’s command, so look what has become of them.”

[2] ‘Alee ibn al-Ja’d said: Shu’bah ibn ‘Amr ibn Murrah informed us; I heard Abul-Bukhtaree say:I was informed by someone, who heard the Prophet (sallalalhu alaihi wa-sallam) saying:

“The people will not perish, until they have no excuse left for themselves.”

[3] Imaam Ahmad reports in his Musnad, from the hadeeth of Umm Salamah, who said: I heard Allaah’s Messenger (sallallahu alaihi wa-sallam) saying:

“When acts of disobedience become widespread in my ummah, then Allaah may send punishment upon them all from Himself” So I said: 0 Allaah’s Messenger! Even if there are righteous people amongst them that day? So he replied: “Indeed!” So I said: How will that be? He replied: “They will be afflicted with what afflicts the people, then they will move on to the forgiveness of Allaah and His good pleasure.” [4]

FOOTNOTES

[1] Ad-Daa’ wad-Dawaa’ (pp.65-67).

[2] Reported by Imaam Ahmad in az-Zuhd (i/86) with an authentic (saheeh) chain of narration

[3] Reported by Ahmad (4/260) and Abu Daawood (no.4347) with an authentic chain of narration.

[4] Reported by Ahmad (6/304) and one of its narrators is Layth ibn Abee Sulaym, who is weak. However the hadeeth is established due to further supporting narrations. Consult Silsilatul-Ahaadeethus-Saheehah (no.1372) of Shaykh al-Albaanee

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Ad-Daa’ wad-Dawaa’ (pp.65-67)

For the Sinner

 Imaam Ibn Qayyim al-Jawziyyah

It is reported that in some of the revealed books of old, Allah the Exalted says, “O My servant, for how long will you continue in your sins, while I nourish you with My provision and treat you with honor?  Haven’t I shaped you with My own hands?  Haven’t I breathed into you from My own spirit?  Don’t you know what I do for those who lovingly obey Me, and how I punish those who do not?  Don’t you feel shame that you only remember Me in times of difficulty, and in times of ease forget Me?  The eye of your heart has been blinded by your desires.  How then can you see Me?”

You disobey the Divine, yet claim love for Him -

This is impossible, illogical reasoning.

If your love were true, you would certainly obey

For the lover to the Beloved is ever obedient.

My dear brother [or sister], turn yourself to the Qiblah of attention to your Master, and turn away from persistence in your transgressions and lowly desires.  Spend the rest of your life in the work of obedience.  Be steadfast in forsaking the immediate gratification of your desires.   Flee from wrongdoing and the heavy burden of sin, O you who will be responsible for your deeds.  Bearing with the temptations of this life is much easier than patiently withstanding the punishment of Hellfire.

My Lord, certainly, I am a weak slave

Who has come before You seeking that which You have to give.

I come before You complaining of the affliction of my sins,

For can one complain of grief to anyone but You?

Gift me with Your Pardon, my Benevolent Master

For my reliance is on none but You.

O you imprisoned by this life, slave to your own desires, affixed permanently in wrong doing, accumulating naught but a heavy loss – contemplate what your hands have sent forward in deeds, and be fearful of your Lord and Master.  Be fearful that your missteps and misdeeds have barred you from His door, distanced you from His proximity, and prevented you from the companionship of His loved ones, and left you only in disappointment.

Do you really understand what you have done?  You have exchanged what is closest to you for something distant and obscure, your sensibility for inordinate passions, and your religion for the lowly life of this world.

A tradition from the Prophet (salAllahu alayhi wa salam) states that Allah the Exalted revealed to the Prophet Dawud, “O Dawud, give glad tidings to the sinners and give warning to the righteous.” He replied, “My Lord, how is it that I should give glad tidings to the guilty, and warn those who do good?”  Allah the Exalted said, “Give glad tidings to the sinner that no sin is too grave for Me to forgive; and warn the righteous against admiring their own work [which leads to ostentation]—for I do not hold someone strictly to account for their deeds, except that they are destroyed.  O Dawud, if you claim to love Me, then remove the love of this world from your heart, for love for Me and love for it cannot be combined in one heart.  O Dawud, whoever has love for Me stands in worship at night while the idle are sleeping, and remembers Me in solitude while others are heedless, and is thankful for My blessings while others are neglectful.”

He (salAllahu alayhi wa salam) stated¹, “Allah does not remove a person from sin except that He wants to forgive him; and He does not incline a person towards a righteous action, except that He wants to accept it from Him.”

The Prophet (salAllahu alayhi wa salam) taught that² “when those who have repented leave their graves, the pleasant scent of musk will emanate from them.  They will approach a table spread in Paradise and eat from it, sitting in the comforting shade of the Divine Throne, while the rest of the people will have yet to pass the calling to account.”

And he (salAllahu alayhi wa salam) said³, “One teardrop that falls from the eye of a believer out of love and fear for Him is better than this world and everything it contains.”

[Allah says:] “How often it is that you disobey Me, and how often I conceal your deeds and I do not expose you.  How often you break the door of My commandments, and yet I continue to repair it and overlook it.  How often I seek heartfelt tears from you, borne out of fear and awe, and yet, your eyes remain dry.  How often I seek you to connect with Me through obedience, yet you turn away and distance yourself.  How many blessings have I bestowed upon you, and you have yet to be thankful.”

This world and the acts of your desires have deceived you.  You do not see and you do not hear.  I have made subject to you the universe, and you continue in belligerence and disobedience, stubbornly requesting residence in a world that was meant only as a bridge to be crossed….

He has deprived you from tasting Divine love and purification

When he saw you persistent in treachery and harshness.

If you let go of the reigns that are keeping you from Him

He will be generous with you from His compassionate nature.

Exalted is He above doing you any injustice-

He has promised deliverance to those who deliver themselves.

What is this slumber when you are fully alert? What is this confusion when you can see things clearly before you?  Why such heedlessness when you are fully aware?  Why this drunken stupor when you are in the sobriety of reality?  This stillness when you are being called?  And this stubborn residency when you are departing?  Is it not time for those who are sleeping to wake up?  Is it not time for the heedless to take heed?

Know that everyone in this world is on a journey, so work to deliver yourself on the Day of Resurrection from the Blaze.

My Lord, if I have drowned in my own sins,

I ask for Your pardon, Most Generous Lord

By the depth of my poverty and my utter need

For You, my Lord, in times of distress.

I ask You by my weakness, inability, and indigence,

I ask You by what Your Books have guaranteed –

I ask you by Your infinite Mercy.

[1] On the authority of Jabir, may Allah be pleased with him.
[2] On the authority of Abdullah ibn Abbas, may Allah be pleased with him and his father.
[3] On the authority of Abdullah bin Mas’ud, may Allah be pleased with him.

A translation of selections from Bahr ad-Dumū’ (Ocean of Tears)by Imam Ibn al-Jawzī : by Shazia Ahmad

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