The price of eternal life is the hours of his life, but what is left of them for him to buy it with?! – Ibn Al-Jawzi
What Can This Eternal Life be Bought With?
WHEN A PERSON THINKS about the life of this world before entering it, he considers it long. Likewise, when he thinks about it after leaving it, he sees a long period of time and knows that the stay in the grave is long. When he thinks about the Day of judgment, he knows that its fifty thousand years long, and when he thinks about Paradise and Hell, he knows that they will never end.
Now, when he goes back to look at the time spent in this world, lets say 60 years, he can see that thirty of it is spent sleeping, fifteen or so is spent in childhood and most of what’s left goes to chasing after desires, food and money. When he accounts for what is left, he finds that much of it is nothing but showing off and heedlessness. The price of eternal life is the hours of his life, but what is left of them for him to buy it with?!
Excerpts from The Book “‘Sincere Counsel to the Seekers of Sacred Knowledge’” by Ibn Al-Jawzi was published by Dar us Sunnah publishers,
Benefit: The Dunyaa is like a Prison…
It is mentioned that when al-Hafidh Ibn Hajr was the chief justice (of Egypt), one day he was passing through the market with a caravan, looking well groomed. So a Jew who was selling hot oil, looking very disheveled and dirty because of the oil, accosted him by grabbing the reins of his mule saying,
“Yaa Shaykhul-Islaam, you claim that your prophet said that the dunyaa is a prison for the mu’min and a jannah for the kaafir; so what type of prison are you in and what type of jannah am I in?“
He (Ibn Hajr) replied,
“Regarding what Allaah has prepared for me in the hereafter from its bliss, then it is as if I am in prison, and with regards to what Allaah has prepared for you in the hereafter from its punishment, then it is as if you are in jannah.”
At which point the Jew became a Muslim.
ذكروا أن الحافظ ابن حجر لما كان قاضي القضاة مر يوما بالسوق في موكب عظيم وهيئة جميلة فهجم عليه يهودي يبيع الزيت الحار وأثوابه ملطخة بالزيت وهو في غاية الرثاثة والشناعة فقبض على لجام بغلته وقال يا شيخ الإسلام تزعم أن نبيكم قال الدنيا سجن المؤمن وجنة الكافر فأي سجن أنت فيه وأي جنة أنا فيها فقال أنا بالنسبة لما أعد الله لي في الآخرة من النعيم كأني الآن في السجن وأنت بالنسبة لما أعد لك في الآخرة من العذاب الأليم كأنك في جنة فأسلم اليهودي
تقصد القصة التي في فيض القدير 3/546 :
Source : http://www.troid.ca , Translated by Hisham Assing
Q: What is the ruling on one who becomes discontented when he is afflicted by calamity?
A: In times of calamity, people divide into four different levels:
The First Level: Discontent and there are different types of discontent:
1. In the heart, as if he is angry with his Lord, and so he rails against what Allāh has ordained for him, and this is forbidden and could even lead to disbelief. Allāh, the Most High, says:
وَمِنَ النَّاسِ مَن يَعْبُدُ اللَّهَ عَلَى حَرْفٍ فَإِنْ أَصَابَهُ خَيْرٌ اطْمَأَنَّ بِهِ وَإِنْ أَصَابَتْهُ فِتْنَةٌ انقَلَبَ عَلَى وَجْهِهِ خَسِرَ الدُّنْيَا وَالْآخِرَةَ ذَلِكَ هُوَ الْخُسْرَانُ الْمُبِينُ
“And among mankind is he who worships Allah as it were upon the edge (i.e. in doubt): if good befalls him, he is content therewith; but if a trial befalls him he turns back on his face (i.e. reverts to disbelief after embracing Islam). He loses both this world and the Hereafter.” (Al-Hajj 22:11)
2. That it is spoken, such as invoking woe, destruction and the like and this is forbidden.
3. That it is physical, such as striking the cheeks, tearing the clothes and pulling out the hair and the like, and all of this is forbidden, because it negates the patience which is required.
The Second Level: Patience and this is as the poet says:
Patience is like its name, its taste is bitter,
But the end result s of it are sweeter than honey.
So, he considers this burden heavy, yet he bears it, even though he hates that it should occur, and his faith protects him from discontent. So, its occurring or not occurring are not the same to him. This is an obligation, because Allāh, the Most High has commanded him to be patient, saying:
وَاصْبِرُواْ إِنَّ اللّهَ مَعَ الصَّابِرِينَ
“and be patient. Surely, Allah is with those who are As-Sabirun (the patient).” (Al-Anfal 8:46)
The Third Level: Acceptance: That a person accepts misfortune, so that its presence or absence are the same to him. Its presence is not hard on him, and he does not bear a heavy burden due to it, and this is highly preferred, although not obligatory, according to the most authoritative opinion. The difference between it and the last level is clear, because the presence of misfortune and its absence are the same in the acceptance of this person, whereas in the level before it, misfortune is difficult for him, yet he bears it.
The Fourth Level: Gratitude, and this is the highest level: It is by him thanking Allah for the misfortune which has befallen him, because he knows that this misfortune is a cause of his sins being remitted and and it might also be a cause of his reward being increased. The Prophet salAllahu alayhi wasallam said:
“There is no misfortune that afflicts a Muslim except that Allah remits a sin from him because of it, even the prick he receives from a thorn.” (Reported by Al-Bukhari and Muslim)
•Transcribed from: Fatawa Arkan-ul-Islam | Islamic Verdicts on the Pillars of Islam, Volume 1 – Creed and Prayer | Shaykh ‘Uthaymeen
” I m not on the Deen right now because i want to give Islam all of me, and right now I can’t do that.” – Shaykh Ahmad Umar Bazmool
100% or Nothing ?
Published on 6 Jun 2012 by SalafyInk
Post Courtesy for the Below: Abu Bilal Nahim @ KSA_dawah Google group
The following question has been extracted from a posting on http://www.salafyink.com may Allah reward our brother imensely for their efforts.
The links for the two part series of Q&A asked to Shaykh Ahmad Umar Bazmool can be found at the end of this post.
Second Question: Some Muslims who are not practicing say, “I am not on my Deen right now because I want to give Islam all of me, and right now I can’t do that.“ So they leave everything that Allaah made incumbent upon them due to this claim. (Meaning) they say: “I don’t want to practice just half way (one foot in and one foot out), I want to practice all the way. However because of the sins I’m committing right now, I don’t want to mix this with Islam.”
So what is your advice regarding this?
Shaykh: You mean that he is Muslim, but he is a sinner?
Questioner [Abu Yusuf Khaleefah]: Yes.
Answer: We say to him that there is nothing wrong that you remain upon your sins and you continue upon them up until Allaah blesses you to make a sincere tawbah – however with a condition, and it is that you are guaranteed that you will not die except after you make tawbah! Also that you are guaranteed that you will live until a time that these sins will not affect you and your heart.
This is because sins place a covering on the heart which can hinder one from making tawbah, may Allaah not decree this.
So a Muslim does not have a guarantee for himself that he won’t die right now while still upon sins. So what excuse does a person make? They say, “but Allaah is Oft-Forgiving, Most Merciful.” Yes, but He is also Severe in punishment. So it is incumbent that the Muslim does not feel safe from the plotting of Allaah. And it is incumbent that he does (righteous) actions and repents to Allaah, the Mighty and Majestic. So I’m mentioning these things in the beginning of this answer – as it is said – to sort of relate to the questioner according to the level of his intellect.
However if you are a Muslim who really comprehends what you are saying here, then listen to the following points:
The first point: who said to you that Islam wants from you that you be a Muslim who does not commit any sin at all? The Prophet – salla Allaahu alayhi wa sallam – said: “All of the children of Adam makes many mistakes and the best of those who make mistakes are those who repent.” [Authenticated by al-Albaanee in Saheeh Sunan Ibn Maajah (no.3428).]
So he – salla Allaahu alayhi wa sallam – clarified that the children of Adam (i.e. people) fall into mistakes and errors, excluding the Prophets and Messengers, and the best of these people are those who often repent. He didn’t say those who are persistent upon sins, then they make tawbah at the end. So this is the first thing.
Secondly: The Prophet – salla Allaahu alayhi wa sallam – said to his companions: “If it wasn’t that you all commit sins, Allaah would have brought a people who commit sins, and He would forgive them,” or close to this meaning said by the Prophet, ‘alayhis salaam.
So who said to you it is requested that you be a Muslim one hundred per cent never falling into error. No doubt that this affair is good but who can guarantee this? This is a high level. If we made it a condition for all of the Muslims, no one would ever repent.
The third matter: come with me and ponder over the statement of Allaah the Mighty and Majestic:
كَلَّا بَلْ رَانَ عَلَى قُلُوبِهِممَّا كَانُوا يَكْسِبُونَ
Nay, but Rân has been placed over their hearts because of what they used to earn.”
(The word in the beginning of the ayah) Kalla, is a statement of rebukement. And as for Rân, it means that He placed a seal over the hearts of these people. As for His statement, “because of what they used to earn,” meaning the acts they used to commit. So what is the (general) meaning of the ayah? It means, due to their sins, a seal was placed over their hearts, so they could not make repentance nor can they ask for forgiveness.
That which supports this is the narration of the Prophet – salla Allaahu alayhi wa sallam – and this is the fourth matter: “If a person commits a sin, a black spot is placed over his heart. And if he repents and refrains, it will be wiped away. However if he sins and persists upon the sins, the spots will return up until the heart becomes totally black resembling an upside down mug. It will not recognize any good nor will it rebuke any evil.” [Declared ‘hasan,’ by al-Albaanee in Saheeh al-Jami’ al-Saghir (1666)]
This is because of sins and not making tawbah and not returning to Allaah, the Mighty and Majestic. Also, shaytaan hopes that he can win over a person by this statement [in question]. Outwardly, this statement seems good but the reality is that it is evil. This is because this means, it is as if you deem Allah too great that you sin and repent, and you deem Allah too great to fall into opposition to His command, so (based on your understanding) you (will just) remain persistent upon your sins until you’re ready to repent (for good). However in reality this is an evil (thought). Also look at the advice of the Prophet – salla Allaahu Alayhi wa sallam – to Mu’adh, may Allaah be pleased with him – when he said: “O Mu’adh, fear Allaah wherever you may be.” Allaah is with you [by His knowledge] wherever you may be, He sees you, and He knows your condition and He’s with you with His Knowledge, the Mighty and Majestic.
… وَهُوَ مَعَكُمْ أَيْنَ مَا كُنتُمْ …
“…And He is with you wherever you may be…”
(Hadeed: 57: 4)
“O Mu’adh fear Allaah wherever you may be and follow up a bad deed with a good deed, and it will erase it.”
These are priceless words of advice. If you fall into a sin, all of the children of Adam fall into many sins, repent to Allaah, seek Allaah’s forgiveness, pray two Rak’ahs for repentance to Allaah, give sadaqah, glorify Allaah, read the Qur`aan, do righteous deeds. Why all of this? So sins won’t cause a seal to be placed upon your heart.
And your statement “I don’t want to repent because I want to be a believer 100 per cent.” Does not the statement of the Prophet – salla Allaahu alayhi wa sallam – refute this? “And follow up a bad deed with a good deed.” Look: are you better or the Prophet – salla Allaahu alayhi wa sallam? Who is more knowledgeable concerning Allaah? The Messenger of Allaah – salla Allaahu alayhi wa sallam – is the most knowledgeable concerning Allaah, and he is the one who pointed us to that which earns the pleasure of Allaah and he pointed us to follow up a bad deed with a good deed. He didn’t say, sin, sin, sin, and then repent.
I end this answer with a (another) great hadeeth and it is a glad tidings for me and you and every sinner. The Prophet – salla Allaahu alayhi wa sallam – informed of this glad tiding. He said: “If a slave commits a sin, then seeks forgiveness, Allaah will say to the angels: My slave committed a sin and then he sought my forgiveness and I forgave him. Then he committed another sin, and Allaah will say: My slave committed a sin and sought my forgiveness and I forgave him. Then the slave will commit another sin (and repented). So Allaah will say: My slave committed a sin and sought my forgiveness, and I forgave him. I testify you O My angels that I have forgiven him.”
So look, (that one) makes tawbah, and then falls into a sin and then makes tawbah, and then falls into a sin. This is not from playing games and this is not from making mockery of Allaah or falling short. Rather this is the war between [us and] shaytaan who said:
قَالَ فَبِعِزَّتِكَ لَأُغْوِيَنَّهُمْ أَجْمَعِينَ
[Iblîs (Satan)] said: “By Your Might (Oh my Lord) I will lead all of them astray”
(Sad: 38: 82)
And also it shows that the door of tawbah is always open, concerning which Allaah has said: “And by My Might I will indeed forgive them so long as they seek forgiveness from me.”
So this is the war and struggle between us and shaytaan, so beware, beware of this statement. Repent to Allaah, and seek His forgiveness every time you fall into a sin, and do not despair from the mercy of Allaah, the Mighty and Majestic. And Allaah said:
يَا أَيُّهَا الَّذِينَ آمَنُوا تُوبُوا إِلَى اللَّهِ تَوْبَةً نَّصُوحًا
“Oh you who believe: turn in repentance to Allaah with a sincere repentance…”
‘Umar and other than him from the companions and the Salaf said: Sincere repentance is that after you fall into a sin, then repent from it and never return to it up until death. Yes, this is a very high level and – if you can do it – this is something good. However that you remain upon sins and you say, ‘I want to just make one tawbah for everything.’ …Just as I said to you in the beginning, who can guarantee for you that you will live to a time you can make tawbah, and who is it that can guarantee that you will have a heart that will incline to making tawbah after it was sealed due to constant sinning? So – by Allaah – be steadfast in turning (in repentance) to Allaah.
The complete series of questions and answers can be downloaded from the following links:
Question extracted from Part 1 in the series and slightly modified for presentation purposes:
أبو بلال نعيم بن عبد المجيد
From Lecture titled:”Radiant Pages From The (examples) of The Worship of The Scholars”
Translated By Our Brother: Mustafa George
Ibn Al Juwziee said:
Whoever does not read the stories of the Salaf and the path that they tread, he can never tread that path. It is befitting for a person to know and understand that the nature of an individual (character) is a thief. If a person leaves his nature with the people of his time, his nature will steal from theirs and he will become similar to them. But if he reads into the lives of the Salaf his nature will join theirs and he will learn from their character….(Telblees Iblees)
The following are just a few examples from the past and present day scholars informing of their love of knowledge and their preference of it over relaxation.
It was reported by Ibn al Qayyim in his book: “Rawdatul Muhibeen”, I was informed by my Sheikh (Ibn Taymiyyah), he said:
When I became sick the doctor said to me: Verily your research and Islamic lecturing increases your illness. I (Ibn Taymiyyah) replied: I can not stop, and I will debate you in your knowledge! If a person becomes happy and joyful doesn’t this strengthen their soul or spirit, and as a result wards off illness? The doctor responded: Of course. So I (Ibn Taymiyyah) said: Verily my spirit is pleased with knowledge and it strengthens my nature and due to that I find relaxation. The doctor responded: This is something our knowledge doesn’t apply to.
It was reported by Sheikh Muhammed bin Hadee to some of his visitors that he was told a story by Ahmed Al Hakimy, the brother of Sheikh Hafith Al Hakimy:
One year while Sheikh Hafith Al Hakimy was on Hajj or during Ramadan in Mecca, he was looking for the book titled: “Creation of The Servant’s Action” by Imam Al Bukhari. While in Mecca he was informed that someone had arrived from India with a copy of the book and that he had given it to the library there in The Haram. Sheikh Hafith visited the library and requested to borrow the book under the condition that he would not leave the Haram and that he would return the book the following day after the rising of the sun. He took the book and requested for someone to bring him paper and a pen. He sat and made his own copy of the book. Then he continued to memorize the book until Fajr. After Fajr he rested for a short period of time and then woke up. Upon waking, he returned the original book to the library and said: Here is your original, and here is an extra copy (the copy he himself wrote) and the book is in my head (memorized).
May Allah grant Sheikh Hafith Al Hakimy ease in his grave and raise him with the righteous ameen.
It was also mentioned by Sheikh Ahmed An Najmee the following:
We (as young boys) were instructed by our teacher Sheikh Abdullah Al Qara’wee to memorize the Quran in preparation for the month of Ramadan. We would memorize during the day, and toward the end of the day we gathered to test one another in memorization. I (Ahmed An Najmee) memorized a hizb for that day. Surprisingly, Hafith Al Hakimy memorized a full Juz! We continued for a full month, and everyday Hafith would memorize a full Juz completing the entire Quran in one month!
It was reported by Sheikh Abdul Kareem Al Kudair:
I was informed by one of the widows of Sheikh Abdul Azeez bin Baz that one day he returned home from the hospital, and upon entering the house she noticed that he was very tired and exhausted. After falling to sleep, she changed his alarm clock from the normal set time for night prayer, to a later time. The Sheikh woke at his normal time without the clock and inquired why the clock did not work. His wife informed that she had changed the time in order for him to relax. He admonished her and said: Relaxation is in Paradise!
(Source: Lecture titled:”Radiant Pages From The (examples) of The Worship of The Scholars”)
Al-Bukhari recorded that Abu Hurayrah said, “A man came to the Prophet and said, ‘O Allah’s Messenger! Poverty has stuck me.’ The Prophet sent a messenger to his wives (to bring something for that man to eat) but they said that they had nothing.
“Then Allah’s Messenger said, ‘Who will invite this person or entertain him as a guest tonight; may Allah grant His mercy to him who does so.’ An Ansari man said, ‘I, O Allah’s Messenger!’ So he took him to his wife and said to her, ‘Entertain the guest of Allah’s Messenger generously.’ She said, ‘By Allah ! We have nothing except the meal for my children.’ He said, ‘Let your children sleep if they ask for supper. Then turn off the lamp and we go to bed tonight while hungry.’ She did what he asked her to do.”
“In the morning the Ansari went to Allah’s Messenger who said, ‘Allah wondered (favorably) or laughed at the action of so-and-so and his wife.’ Then Allah revealed, ‘and they give them preference over themselves even though they were in need of that.’ (Surah al-Hashr:9)”
Al-Bukhari recorded this Hadith in another part of his Sahih. Muslim, At-Tirmidhi, An-Nasa’i collected this Hadith.
In another narration for this Hadith, the Companion’s name was mentioned, it was Abu Talhah Al-Ansari, may Allah be pleased with him