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Agama (Islam) tidak mungkin tegak (jaya) kecuali dengan al-Kitab (Al-Qur'an), al-Mizan (timbangan keadilan) dan al-Hadid (kekuatan besi). Kitab adalah yang memberi petunjuk, sedangkan besilah yang menolongnya. Dengan al-Kitab, tegaklah ilmu dan agama. Dengan al-Mizan hak-hak harta dapat ditunaikan. Dan dengan al-Hadid hukum pidana Islam dapat ditegakkan.(Majmu al-Fatawa : 25/365)

Thursday, June 30, 2011

TEST YOUR HEART

1980'S AFGHANISTAN JIHAD


How heavy is the Qur’an upon the immoral fasiq, and how heavy is worship and prayer upon the immoral fasiq hypocrite! The prayer is so heavy upon these hypocrites! You see him sitting and writing in a diary for one, two, or three hours, or standing and talking for one, two, or three hours, and if he stands behind the imam for five minutes, it is as if a mountain has been placed on his chest and heart. The diseases of the hearts, we seek refuge with Allah from them… Because of this, if you want to test your heart, inspect it and test it out when the Qur’an is being recited – is it heavy upon your heart or not? Test your heart out during worship. Test your heart out when you see the salihin. Test your heart out when you are making your adhkar during the morning hours. Test your heart out when you stand up to pray – do you love to pray? Or is it heavy upon you? If it is heavy upon you, and if worship is heavy upon you, then ask Allah to remove the hardness from your heart and replace it with softness, because this is proof that the jahiliyyah is still entrenched in your heart and soul.

The hardness of the heart…we seek refuge with Allah from the hardness of the hearts. The hardness of the hearts is increased by satisfying the desires – sexual desires, even if by permissible means, and the desire for food, even if by permissible means.
This is why they say that the softness of the heart is achieved in six occasions:

  • Praying at night
  • Reciting the Qur’an
  • Keeping the stomach empty from food
  • Befriending the salihin
  • Dhikr
  • Istighfar during the morning hours


This is why if they felt that their hearts were becoming hard, they would say: “Lead us to those who will lead us to Allah,” and the best people are those who, when you see them, remind you of Allah…he whose condition and mannerisms remind you of Allah and whose words cause you to increase in your obedience to Allah, and when you see him you remember Allah.

I used to sometimes lead the people in prayer. So, some youth were behind me, as well as an old man who was over 90 and from the Caucasus, a Chechen. After the prayer was over – I love to recite the Qur’an, firstly because I am in prayer, and by Allah, it is too hard on me to only recite two or three verses – and I know that the people behind me of course do not like too much recitation of the Qur’an. Anyway, after I would finish, the youth would sometimes complain to each other, and I would overhear their complaints. However, this man who was over 90 years old would say: “Increase as much as you can from the Qur’an,” and he was over 90!

So, the issue is one of the soul. Once, one of al-Banna’s students prayed behind me in Ramadan. So, I used to recite one juz’ every night. After the prayer, he would ask: “How much did you recite?” I would reply: “A juz’.” He said: “Ya Salam! It went by as if it were a minute,” and in the prayer, you are not allowed to sit down. Regardless, this man was deriving enjoyment from the Qur’an! If he had spent the entire night like this, he would not become bored or exhausted. On the other hand you have a man who – subhan Allah – his heart is hard, so the Qur’an affects his heart by making him more exhausted, and it therefore is not softened by the Qur’an, and no matter how much Qur’an you recite to such a person, he will find it very heavy and hard upon him.

Because of this, from the blessings of Allah upon a person is that He makes faith beloved to him and beautifies it in his heart:

وَٱعۡلَمُوٓاْ أَنَّ فِيكُمۡ رَسُولَ ٱللَّهِ‌ۚ لَوۡ يُطِيعُكُمۡ فِى كَثِيرٍ۬ مِّنَ ٱلۡأَمۡرِ لَعَنِتُّمۡ وَلَـٰكِنَّ ٱللَّهَ حَبَّبَ إِلَيۡكُمُ ٱلۡإِيمَـٰنَ وَزَيَّنَهُ ۥ فِى قُلُوبِكُمۡ وَكَرَّهَ إِلَيۡكُمُ ٱلۡكُفۡرَ وَٱلۡفُسُوقَ وَٱلۡعِصۡيَانَ‌ۚ أُوْلَـٰٓٮِٕكَ هُمُ ٱلرَّٲشِدُونَ 

“And know that, among you there is the Messenger of Allah. If he were to obey you in much of the matter, you would surely be in trouble. But, Allah has endeared faith to you and has beautified it in your hearts, and has made disbelief, wickedness and disobedience hateful to you. These! They are the rightly guided ones.” 

[al-Hujurat, 49:7]

This is a blessing from Allah…with this, the person derives pleasure from this hardship and this roughness. Why? For Allah. He tastes its sweetness…the torture is sweetness when it is for Allah…exhaustion is beloved to his heart if it is for the Knower of the Unseen…

Someone once told me – a journalist, Jabir Rizq, he wrote a book – there is a book he gave to Muhammad Yusuf Hawwash, who was executed with Sayyid Qutb. This man had an amazing understand of Islam. He stayed in prison for ten years before they executed him. He was imprisoned from 1954 to 1964, and he was executed in 1966. They had released him for health reasons, and then they brought him back.

Jabir Rizq told me that whenever the torture became too much for him, this man would look to the sky and say: “All of this is nothing when it comes to Your love…all of this is nothing when it comes to Your love,” meaning that all of this torture is nothing when it is for the love of Allah.”







['Fi Dhilal Surat at-Tawbah'; p. 485-487]
(SHEIKH 'ABDULLAH YUSUF 'AZZAM (ASY-SYAHID, INSYAALLAH) 

A GLIMPSE AT AN-NAWAWI

KITAB AL-MAJMU' BY AN-NAWAWI




"...It is known that he is from the most knowledgeable of scholars in the history of Islam. I mean, if you were to take the ten most notable scholars of the Muslims throughout history, an-Nawawi would be one of them. He wrote a commentary on 'Sahih Muslim,' and he wrote his book 'al-Majmu'' in Fiqh, regarding which Ibn Kathir said: "Nothing was ever written to match its brilliance." And yes, nothing was ever written like this book.

When you read anything by an-Nawawi, you feel as if you are a plant that is being watered, as he delves deeply into meanings and concepts. Add to this that he abstained from the worldly pleasures, he was a devout worshipper, he would enjoin what was good, and he would forbid what was wrong. He would stand up to the rulers in the peak of their power. One time, the lamp he was using went out, and he lit it with his hand - he continued writing using light that was emanating from his hand!

He came into conflict with Dhahir Baybras, the ruler of Sham and Egypt. Dhahir Baybras requested a fatwa from the scholars that money should be collected in order to prepare an army to fight the Tatars in 658 H. When the Tatars occupied Baghdad and advanced upon Palestine and turned towards Sham, he requested a fatwa while the Tatars were in Palestine that money should be collected to purchase weapons.

Every single scholar issued the fatwa except for an-Nawawi. He said: "I will not provide you with such a fatwa." Dhahir asked: "Why not? I want to purchase arms for this struggle, and you refuse to issue a fatwa for it? The entire Ummah and Religion will be exposed to loss."

He replied: "Because you came to us as a slave who owned nothing, and I see that you now own gardens, servants, slave girls, silver, and gold. So, if you sell all of these things and still need money after that, I will issue the fatwa you seek."

He said: "Leave Sham."

And he left and went to a small village in Nawa (his hometown). The scholars came to Dhahir Baybras and said to him: "The scholars of Sham are nothing without Muhi ad-Din an-Nawawi." He replied: "Bring him back." They then went to an-Nawawi and said: "Come back, O Muhi ad-Din." an-Nawawi said: "By Allah, I will not go back while Dhahir is in it," and Allah fulfilled his oath: Dhahir died a month later, and an-Nawawi returned to Sham.

This is an-Nawawi, the devout worshipper, the scholar, the zahid, the scholar of Usul, Fiqh, and Hadith. Look at the blessing that is in his books...ya Salam! Look at the barakah: his book 'al-Majmu'' has provided much benefit, his book 'Riyad as-Salihin,' his book of forty Hadith, his book 'al-Adhkar' - you can feel the barakah in his books. No books have been so widely distributed as the books of an-Nawawi..."







['Fi Dhilal Surat at-Tawbah'; p. 67-68]
(SHEIKH 'ABDULLAH YUSUF 'AZZAM (ASY-SYAHID, INSYAALLAH) 

Wednesday, June 29, 2011

HIS IMMENSE ZUHD

SHEIKH 'ABDULLAH 'AZZAM (ASY-SYAHID, INSYAALLAH)


"...Believe me when I tell you that I hate buying new things, new clothes, etc.

One day, I came home to find new sponge cushions with matching sheets. When I saw them, I lost my mind. I said: "By Allah, women have no religion. This must go...where did this come from?" They said: "It is a gift." I said: "It must leave the house. It cannot remain in the house," and I spoke such words to my wife that she was going to pass out. By Allah, she was going to pass out and lose consciousness, and she began to shake. I began to fear for her sanity, by Allah.

But, believe me, brothers, I did not enter the house. Really, I said: "Where did this gift come from?"

She said: "Why does it matter to you? Your guests are here day and night, coming in and out, and I wash the sheets of these mattresses and change them. I change them everyday because the cotton in these Pakistani sheets gets stuck in the creases of the cushions. I am tired, and I found some gold that I had, which I then spent on this to relieve myself a bit."

I said to her: "While the Mujahidin are dying of hunger?"

She said: "I donated a third of the value to the Mujahidin."

I said to her: "Even then, it cannot remain."

From then until now, believe me when I tell you that I never enter the home and see these except that my chest becomes tight. Believe me, we tried removing them from the home in a way that would not result in her passing out again, and may Allah Forgive us all..."

A footnote to this story says that the Shaykh remained insistent upon this until he finally sold the cushions and sheets to a brother for less than their original price.







['Fi Dhilal Surat at-Tawbah'; p. 222]
(SHEIKH 'ABDULLAH YUSUF 'AZZAM (ASY-SYAHID, INSYAALLAH) 

Tuesday, June 28, 2011

HIS LOVE FOR THE PEOPLE OF KNOWLEDGE





"...I admit that the gratitude is for Allah firstly and lastly. However, Shaykh Nasir ad-Din al-Albani had a great effect on my thinking, in my beliefs, in clarifying my beliefs, in my extracting the authentic texts, in researching. I cannot write a weak hadith in a single one of my books. So, I am Salafi in my belief and thought..."

['Fi Dhilal Surat at-Tawbah'; p. 51]

"...So, I presented the fatwa to Shaykh Ibn Baz, and he agreed with it. May Allah bless his life. Shaykh Ibn Baz, Allah has truly given him insight, if He Wills, and Allah Knows best. Allah has benefited Islam and the Muslims through him more than most people, and Allah Knows best. I do not think that anyone on Earth has benefited - other than the rulers, those who possess millions - has benefited the Afghan Jihad like Shaykh Ibn Baz has, yes."

['Fi Dhilal Surat at-Tawbah'; p. 171]

"...The fourth hadith that was reported by the noble Shaykh al-Albani - I ask Allah to bless his life, and may Allah allow us to benefit from his knowledge - in truth, and in confirming that which is true and admitting that which is good, I am of those who studied at the hands of the Shaykh, and I benefited greatly from him in the areas of 'Aqidah and researching texts - the authentic texts. Because of this, I shudder whenever I come across a weak hadith, as there is no way that I can place a weak hadith in any of my books. I cannot stand to do this! Subhan Allah, I took from him - may Allah reward him - even if I differ from him in many of the Fiqh opinions that he held. I do not agree with most of his Fiqh opinions, as he held many strange positions. However, in terms of Hadith, then I do not think that there is a single man on this Earth who is more knowledgeable in Hadith than him - our shaykh, Shaykh al-Albani. Likewise, ma Sha' Allah on his 'aqidah...

And we add to this that he never befriended or compromised with the tawaghit, nor did he sell out on his religion, nor did he sell the verses of Allah for a small price. Yes, we differ with him in some of his opinions, and I do not accept many of his Fiqh opinions. As for Hadith, then if he tells me that this hadith is authentic, then I do not question it, yes. In truth, he is a Muhaddith; the most well-known living Muhaddith that we know of today, and Allah Knows best. However, this is not the reason that we love him or take from his knowledge of Hadith.

This book of his - 'Sahih al-Jami'' - does not leave my side most of the time; whether I am travelling or at home. I have a copy in my house, and I have a copy here (in the training camp). 'Sahih al-Jami' as-Saghir' is basically a mini-manual of Hadith. I am saying that it is of the best of books after the Book of Allah, the Mighty and Majestic. Any hadith that might come to mind, you can open up this book and see if it is authentic or not."

['Fi Dhilal Surat at-Tawbah'; p. 177]

"As for the noble Shaykh Ibn Baz and Ibn 'Uthaymin, by Allah, I love them from the depths of my heart. I know their virtue in many of the affairs, especially Shaykh 'Abd al-'Aziz bin Baz. I mean, he had a long hand in many of the affairs of Islam...By Allah, the truth is that I love Shaykh 'Abd al-'Aziz bin Baz more than I love my own mother and father, and this is what I said to him..."

['al-As'ilah wal-Ajwibah al-Jihadiyyah'; p. 95]







(SHEIKH 'ABDULLAH YUSUF 'AZZAM (ASY-SYAHID, INSYAALLAH) 

Monday, June 27, 2011

TAWRIYAH IS NOT ALLOWED WHEN IT COMES TO ISSUES OF 'AQIDAH





"Some of Sayyid Qutb's students asked him: "Why were you so bold and straightforward in front of the court despite the fact that your neck was between the noose?" He replied: "For two reasons. The first is that we are speaking about issues of belief, and it is not allowed to use deceptive double-talk (tawriyah) when it comes to issues of belief. Deceptive double-talk is not allowed! Deceptive double-talk is not allowed!"

This is when someone says to you: 'What do you think about this ruling?' and you reply: 'By Allah, praise be to Allah, it is good,' while you deceptively intend with your words to say 'You are good,' or 'Some of the people are good' - this type of deceptive double-talk is not allowed when it comes to issues of 'Aqidah.

Because of this, there is a huge difference between the stand of Ahmad bin Hambal regarding the creation of the Qur'an and the stand of others. When they asked one of the scholars - and it is said to have been ash-Shafi'i - "What do you think of this Qur'an? Is it created?" He replied, counting on his fingers: "The Torah, the Psalms, the Gospel, the Qur'an - these four are created," and he meant that his fingers were created. This is deceptive double-talk (tawriyah). What a difference between this stand and the stand of al-Imam Ahmad.

al-Maruzi said that he entered upon Ahmad when they had prepared him to be whipped, and said to him: "O Ahmad! Allah Said: {"...and do not kill yourselves..."}, and these people have prepared you to be killed!" He replied: "O Maruzi! Step outside this prison and tell me what you see." So, he stepped outside to see thousands of people holding papers and pens. He asked them: "What do you want?" They replied: "We await the reply of Ahmad bin Hambal." So, al-Maruzi returned and told Ahmad what he saw, and Ahmad said: "O Maruzi! That I die is more beloved to me than that I betray those people you saw."

So, Sayyid Qutb would say that there is no tawriyah allowed when it came to issues of 'Aqidah, and his second reason was that those whom the people look up to and follow are not allowed to speak a word of kufr. To legitimize jahiliyyah, Socialism, nationalism, etc. is only allowed for the follower {"...except if he is coerced while his heart is secure with faith..."}

As for the one who is followed, this is not allowed for him. The likes of 'Ammar bin Yasir: 'Ammar was a follower, not one who was followed. Would it have been allowed for the Messenger to do what 'Ammar did?"







['Fi Dhilal Surat at-Tawbah'; p. 19]
(SHEIKH 'ABDULLAH YUSUF 'AZZAM (ASY-SYAHID, INSYAALLAH) 

Sunday, June 26, 2011

THE BEST WAY TO DEAL WITH THE IGNORANT





"...And from the best ways of dealing with the ignorant is to ignore and avoid them. This is because if you debate with them, they beat you, and if you beat them, they will end up hating you and will not admit your being correct. Therefore, ignore them:

...فَأَعۡرِضۡ عَن مَّن تَوَلَّىٰ عَن ذِكۡرِنَا 

"So, avoid those who turn away from Our Reminder..."

[an-Najm, 53:29]

 فَٱصۡفَحِ ٱلصَّفۡحَ ٱلۡجَمِيلَ ...

"...So, overlook their faults in a beautiful manner."

[al-Hijr, 15:85]

Avoid them and do not debate them, because debating them puffs up their chests and increases their confidence, and ash-Shafi'i said: "I never debated an ignorant person except that he won, and I never debated a knowledgeable person except that I won." This is because the ignorant one will deny even the presence of the Sun at noon, and will deny the presence of the Moon on a night when it is full!

So, watch the ignorant die if you avoid them, and be given life if you debate them. It might be that they come to their senses if you ignore them, and will realize their status if you are shown to be above debating and discussing with them - this is if you are sure that he is an ignorant follower of desires, not seeking to admit the truth, and not seeking to follow that which is certain..."







['at-Tarbiyah al-Jihadiyyah wal-Bina''; 1/301]
(SHEIKH 'ABDULLAH YUSUF 'AZZAM (ASY-SYAHID, INSYAALLAH) 

FIGHTING YOUR DESIRES





"...So, fight your desires at a time when you can eat. The soul is never satisfied. Satisfying your desires is like satisfying the thirsty person who went to drink water from the sea - the more he drinks, the thirstier he gets, since the water is salty.

These Romans used to eat all types of food and sweets to the point that they no longer felt the pleasure in eating food. So, they would fast in order to once again feel the taste of their food. Likewise, they drowned in sex to the point that they hated women. So, they would move far away from the cities until they once again longed for women.

The Europeans opened the door of sexuality as far as it could be opened, and sex became as widespread as food, drink, and oxygen. As a result, they now see endless cases of rape, sexually transmitted disease, etc. This is because desires are never satisfied. Whenever you nourish them, they increase in hunger:

And the soul increases in desire when you awaken its desire * And if it is restricted to little, it becomes content.

Jabir was once walking to the marketplace. So, 'Umar asked him: "Where are you going, Jabir?" He said: "My soul longed for some meat, and I want to go buy some meat with a dirham." 'Umar replied: "O Jabir! Whenever you have the desire for something, you go out and buy it?"

One time, 'Umar had some food placed in front of him, and he began to weep. It was asked of him: "Why are you weeping, O Commander of the Believers?" He said: "I am afraid that it would be said to me on the Day of Judgement:

وَيَوۡمَ يُعۡرَضُ ٱلَّذِينَ كَفَرُواْ عَلَى ٱلنَّارِ أَذۡهَبۡتُمۡ طَيِّبَـٰتِكُمۡ فِى حَيَاتِكُمُ ٱلدُّنۡيَا وَٱسۡتَمۡتَعۡتُم بِہَا فَٱلۡيَوۡمَ تُجۡزَوۡنَ عَذَابَ ٱلۡهُونِ بِمَا كُنتُمۡ تَسۡتَكۡبِرُونَ فِى ٱلۡأَرۡضِ بِغَيۡرِ ٱلۡحَقِّ وَبِمَا كُنتُمۡ تَفۡسُقُونَ 

"On the Day when those who disbelieve will be exposed to the Fire, it will be said: 'You received your good things in the life of the world, and you took your pleasure therein. Now, this Day, you shall be recompensed with a torment of humiliation because you were arrogant in the land without a right, and because you used to rebel and disobey.'"

[al-Ahqaf, 46:20]"

Therefore, it should be everyone's goal to be abstinent from worldly pleasures and to fight their desires, since it is impossible for the soul to rise and ascend except if it dominates over its desires and whims. The soul that becomes a prisoner to its desires will never be able to face the enemy on the battlefield. So, if you wish to remain travelling upon the path to Allah, hold yourself back.

Unfortunately, this type of knowledge is not taught in the universities or schools - the knowledge of behavior and conduct (suluk). This knowledge is missing because there are no murabbin, and it is not taught in al-Azhar or other colleges of Shari'ah - the science of behavior and manners, the science of nurturing the soul, the science of tarbiyah.

So, you sometimes find the youth who has memorized much - ma Sha' Allah - from many books and ahadith: he read 'Riyad as-Salihin' from a while back, he studied 'Rawdat an-Nadhir,' he read 'Nayl al-Awtar,' 'Subul as-Salam,' 'Fath al-Bari,' etc. Despite this, you never find him fasting any optional fasts or praying at night. His soul is dead. He prays no optional prayers, and he follows every license of ease (rukhsah) that he comes across. Why? Because his soul is sick. He did not nurture himself. And his desires...I seek refuge with Allah!"







['at-Tarbiyah al-Jihadiyyah wal-Bina''; 1/367-368]
(SHEIKH 'ABDULLAH YUSUF 'AZZAM (ASY-SYAHID, INSYAALLAH) 

Friday, June 24, 2011

FROM THE WORDS OF ASY-SYAHID DR. 'ABDULLAH YUSUF 'AZZAM


Abdullah Yusuf Azzam was born in a village in the North of Palestine named Selat AI Harithia in Genine District in the year 1941. Sheikh Abdullah Azzam received his early elementary and secondary school education in his village, and continued his education at the agricultural Khadorri College where he obtained a Diploma. Although he was the youngest amongst his colleagues, he was the brightest and most astute. After he graduated from Khadorri College, he worked as a teacher in a village named Adder in the South of Jordan. Later he joined Shariah College in Damascus University where he obtained a B.A. Degree in Shariah in 1966. After the Jews captured the West Bank in 1967, Sheikh Abdullah Azzam decided to migrate to Jordan, because he could not live under the Jewish occupation of Palestine. The sacrilege of the Israeli tanks rolling into the West Bank without any resistance made him more determined to migrate, to learn the skills necessary to fight. In the late 1960's he joined the Jihad against the Israeli occupation of Palestine from Jordan. During that time he received a Masters Degree in Shariah from the University of AI Azhar. In 1970 when the Jihad came to a halt, and the PLO was forced out of Jordan, he assumed a teaching position in the Jordanian University in Amman. In 1971 he was awarded a scholarship to the AI Azhar University in Cairo at which he obtained a Ph.D. Degree in Ussul al Fiqh in 1973. 



WHO WILL STEP UP TO SOLVE THE PROBLEMS OF OUR REALITY





"...Who will derive rulings from the texts? There are no brains that can understand the problems of our times, and can then present solutions to these problems...we took the best youth of our society, and we told them that they were not made for this religion. As for the Shari'ah of Allah, we left it for those who do not have the ability to face society, and do not have the ability to lead and guide the Ummah, and this is another deficiency in tarbiyah. Even when it comes to the calls of the various Islamic groups, the manner of tarbiyah is wrong. They ended up sending their youth...one to medical school, another to study engineering, another to study pharmacy...we want a Muslim doctor! We want a Muslim engineer! We want a Muslim pharmacist! However, we do not want a Muslim Faqih!

Look at the youth in the University of Jordan, with their unmatched brains in the schools of engineering and medicine. All day, you have a scalpel with which you open up a stomach and stitch it back up. I said to one of them: "What is your specialty?" He answered: "Childbirth." I said to him: "There is no might nor power except with Allah. You will blind yourself looking at the private parts of women all day while giving birth to them." I said to another one: "What is your specialty?" He said: "The urinary tract." I said to him: "There is no might nor power except with Allah, the High and Mighty."

Yes, it is a must for you to spend your entire life engaged in the necessary and obligatory issues of life. However, who will look in the Book of Allah? Who will derive rulings from it with which to solve the problems of our reality? So, you find that the leadership of the various Islamic groups are not from the scholars. Why not? Because, their brains are not made for leadership! You find that the leader of an Islamic group is either a doctor, or an engineer, or a pharmacist, etc. Such people do not have much knowledge of the Shari'ah. As a result, you find them constantly making mistakes. They have sincerity. However, they did not come across the knowledge of those who came before us. With those who came before us, the best of the society's youth would sit in the mosque and learn the Religion of Allah. For ten years, from sunrise to sunset, he would be sitting in front of his teacher, learning and accepting, while he sees his shaykh sitting in front of him..."







['at-Tarbiyah al-Jihadiyyah wal-Bina''; 4/334-335]
(SHEIKH 'ABDULLAH YUSUF 'AZZAM (ASY-SYAHID, INSYAALLAH) 

Thursday, June 23, 2011

THE BLINDNESS OF THE HEART





"...you deal with Allah as if you are playing with small children...as Ayyub as-Sakhtiyani said: "They try to trick Allah as if they are tricking a young boy."

I often stop at this verse: 

قَدۡ جَآءَكُم بَصَآٮِٕرُ مِن رَّبِّكُمۡ‌ۖ فَمَنۡ أَبۡصَرَ فَلِنَفۡسِهِۦ‌ۖ وَمَنۡ عَمِىَ فَعَلَيۡهَا‌ۚ وَمَآ أَنَا۟ عَلَيۡكُم بِحَفِيظٍ۬ 

"Verily, proofs have come to you from your Lord, so whosoever sees will do so for his ownself, and whosoever blinds himself will do so to his own harm, and I am not a watcher over you." 

[al-An'am, 6:104] 

and ask myself: 'How can these hypocrites - I seek refuge with Allah from them - have their hearts so blind from seeing, with the Messenger between them, and the light of the Qur'an between them? How can their eyes be so deluded from seeing while the Prophet - this Prophet who receives Revelation - is not given his proper due from them?' And this is for no reason except that the heart is blind, and I seek refuge with Allah.

How can the heart be blind? How is it that the heart can be afflicted with blindness? Because of the abundance of sins. The sins start off small! He emboldens himself in front of Allah with a small sin, which leads him to become even more emboldened, and more emboldened, and Allah lets him be, as the Prophet said: "Verily, Allah leaves the wrongdoer, until He takes him and does not let him go."

Regarding the Children of Israel, He Said:

ذَٲلِكَ بِأَنَّهُمۡ كَانُواْ يَكۡفُرُونَ بِـَٔايَـٰتِ ٱللَّهِ وَيَقۡتُلُونَ ٱلنَّبِيِّـۧنَ بِغَيۡرِ ٱلۡحَقِّ‌ۗ ذَٲلِكَ بِمَا عَصَواْ وَّڪَانُواْ يَعۡتَدُونَ 

"That was because they used to disbelieve in the signs of Allah, and killed the Prophets wrongfully. That was because they disobeyed and used to transgress the bounds."

[al-Baqarah, 2:61]

It all began with sins and transgression, and ended with the killing of Prophets and disbelief in the signs of Allah.

Because of this, the Messenger of Allah said: "Allah has cursed the thief whose hand is cut off for stealing an egg." And does one have his hand cut off for stealing an egg? The scholars are agreed that one is not to have his hand cut off for stealing less than three dirhams‟ worth, is this not so? Yes! So, how can one have his hand cut off for stealing an egg? Because when he stole the egg, he then stole the chicken. And when he stole the chicken, he then stole a cow. This is how he ends up getting his hand cut off, and such are the sins.

The heart is like glass - do you not see the lamp? The glass lamp, or the windshield of the car…the windshield of the car has wipers and wiper fluid installed for it. So, whenever it becomes dirty, you press the button, and the fluid comes out, and the wipers clean it: "Follow a bad deed with a good deed, and it will wipe it out." However, if you splash into a pit of mud, how can you clean your windshield? If a major sin is drowned out by another major sin, which is itself drowned out by another major sin, the heart will become murky. If the servant commits a sin, it will leave a black spot on his heart, followed by another spot, followed by another spot – until it becomes engulfed in blackness. When the heart becomes black, no light can emanate from it, and none is seen from it, and this is what is meant here:

كَلَّا‌ۖ بَلۡۜ رَانَ عَلَىٰ قُلُوبِہِم مَّا كَانُواْ يَكۡسِبُونَ 

"Nay! On their hearts is the covering of sins and evil deeds which they used to earn."

[al-Mutaffifin, 83:14]

He ends up not being able to visualize things, and one can see nothing from him. He becomes like the lens of a camera: if it is not wiped clean, one can see no pictures from it. Sometimes, he will see things for other than what they are if the dirt and murkiness pile on. So, if they pile on, he will see the good as being bad, and the bad as being good. He has darkened his heart, and has now become unable to distinguish between anything. He has obscured his heart, making it now necessary for his windshield wipers to work continuously, and these wipers will leave the heart clean. However, if the windshield becomes muddy, these wipers will simply spread the mud around. Such a situation requires long term effort, as you would not be able to use the wipers while you are driving. Such a case would require a true and sincere repentance, and a strong return to Allah, and nothing is impossible for you to do.

Many of the people were highway robbers. al-Fudayl bin 'Iyad was a highway robber, and one night, he came up to a house that he wanted to rob, only to find its owner standing up at night in prayer, reciting:

 أَلَمۡ يَأۡنِ لِلَّذِينَ ءَامَنُوٓاْ أَن تَخۡشَعَ قُلُوبُہُمۡ لِذِڪۡرِ ٱللَّهِ وَمَا نَزَلَ مِنَ ٱلۡحَقِّ وَلَا يَكُونُواْ كَٱلَّذِينَ أُوتُواْ ٱلۡكِتَـٰبَ مِن قَبۡلُ فَطَالَ عَلَيۡہِمُ ٱلۡأَمَدُ فَقَسَتۡ قُلُوبُہُمۡ‌ۖ وَكَثِيرٌ۬ مِّنۡہُمۡ فَـٰسِقُونَ 

"Has not the time come for the hearts of those who to be affected by Allah's Reminder and that which has been revealed of the truth, lest they become as those who received the Scripture before, and the term was prolonged for them, and their hearts were hardened? And many of them were sinners."

[al-Hadid, 57:16]

He then said: "Yes, the time has come!" And he repented on the wall of the very house he was about to rob, and became al-Fudayl bin 'Iyad, the greatest of worshippers and ascetics, and from the greatest of scholars and Muhaddithin!

…It is within the person‟s capabilities to repent. However, he must make his repentance true and sincere! As for one disobeying Allah one day, followed by Allah making him taste the pain of his sin, followed by his repentance at the end of the day, and by morning, he returns to the way he was before repenting? No, no, no…it must be a true, sincere repentance, and the true and sincere repentance means that you a) completely detach yourself from the sin, and b) you make the most intense effort to never return to it again, and c) you truly regret what was done, and d) that you sooner or later patch up the rights of others that you violated. Only then will Allah take your repentance into consideration…"







['Fi Dhilal Surat at-Tawbah'; p. 322-324]
(SHEIKH 'ABDULLAH YUSUF 'AZZAM (ASY-SYAHID, INSYAALLAH) 

ABO ALI | NASHEED | MP3 | DOWNLOAD

ABO ALI  |  NASHEED  |  MP3  |  DOWNLOAD

Wednesday, June 22, 2011

A GREAT RESPONSIBILITY





"...the Lord of the Worlds has chosen you for this religion, and has chosen you to be the leaders of the world. Likewise, He honored you and chose this religion for you:

 ٱلۡيَوۡمَ أَكۡمَلۡتُ لَكُمۡ دِينَكُمۡ وَأَتۡمَمۡتُ عَلَيۡكُمۡ نِعۡمَتِى وَرَضِيتُ لَكُمُ ٱلۡإِسۡلَـٰمَ  دِينً۬ا‌ۚ 

"...This day, I have perfected your religion for you, completed My favor upon you, and have chosen for you Islam as your religion..."

[al-Ma'idah, 5:3]

Allah the Mighty and Majestic - chose you for this religion, and chose this religion for you to carry to humanity. And Allah Said that the reason you were chosen and honored is so that you would be witnesses upon the people on the Day of Resurrection. This Ummah is going to be a witness over all of humanity! Allah will ask it as He asked the Prophets: 'Did you relay My message? Did you spread My religion? Did you try to save humanity with this mercy that I granted you?'

نَزَلَ بِهِ ٱلرُّوحُ ٱلۡأَمِينُ 

"Which the trustworthy Ruh (Jibril) has brought down"

[ash-Shu'ara', 26:193]

...upon the trustworthy heart of Muhammad. And in more than one place in the Qur'an, this verse is repeated:

وَكَذَٲلِكَ جَعَلۡنَـٰكُمۡ أُمَّةً۬ وَسَطً۬ا لِّتَڪُونُواْ شُہَدَآءَ عَلَى ٱلنَّاسِ وَيَكُونَ  ٱلرَّسُولُ عَلَيۡكُمۡ شَهِيدً۬ا‌ۗ 

"Thus, We have made you a just nation, that you be witnesses over mankind, and the Messenger be a witness over you."

[al-Baqarah, 2:143]

...a virtuous nation, a just nation.

So, the question on the Day of Resurrection will not simply be: 'Did you implement Islam?' Rather, it will be: 'Did you spread Islam on Earth? Did you save the Americans, Russians, British, and French?' Prepare an answer for this question that you will be asked in front of the Lord of the Worlds!

... هُوَ ٱجۡتَبَٮٰكُمۡ وَمَا جَعَلَ عَلَيۡكُمۡ فِى ٱلدِّينِ مِنۡ حَرَجٍ۬‌ۚ 

"He has chosen you, and has not laid upon you in religion any hardship..."

[al-Hajj, 22:78]

There is nothing there that is heavy, and there is nothing there that is impossible, and there is nothing there that is difficult...

... مِّلَّةَ أَبِيكُمۡ إِبۡرَٲهِيمَ‌ۚ هُوَ سَمَّٮٰكُمُ ٱلۡمُسۡلِمِينَ.. 

"...is the religion of your father, Ibrahim. It is He Who has named you Muslims..."

[al-Hajj, 2:78]

You have been made to carry the name of Islam, and He made you carry this name in order that you be witnesses over the people, and so that the Messenger would be a witness over you...

...and it is a must that we understand our responsibility, our responsibility as Muslims. Our ascription to this religion is a great responsibility in front of the Lord of the Worlds - a responsibility in this world, and a responsibility in the next world. These human beings around us who rise above us, and might possess much more than we do - Allah has made us responsible for them. We are supposed to look after them. We are supposed to be their instructors. We are the ones who are obliged to relay the Message to them. These people will grab our throats on the Day of Resurrection, saying: 'O Lord! Take our right from these people!' So,the Muslim will say: 'O Lord! I do not even know these people, and they have no right over me!' So, one of them will say: 'Nay! You saw me in misguidance, and did not forbid me from it.'

So, before you are grabbed by your throat, take yourself to account before you are taken to account, and weigh your actions before they are weighed for you, and prepare for your Accounting with your Lord, and know that tomorrow, you will be between the Hands of Allah, standing, and being recompensed for your actions..."







['at-Tarbiyah al-Jihadiyyah wal-Bina''; 2/251-252]
(SHEIKH 'ABDULLAH YUSUF 'AZZAM (ASY-SYAHID, INSYAALLAH) 

Tuesday, June 21, 2011

THE BATTLE BETWEEN ISLAM AND JAHILIYYAH





"...And all of Islam in Makkah was manifested in this issue: the issue of the battle between Islam and jahiliyyah. There was no fasting, charity, pilgrimage, inheritance, or anything else of the Shar'i mannerisms, such as drinking with the right hand, the details of how to pray, or anything else. All of this was delayed by the Lord of Honor until this believing group was nurtured upon the belief that was settling in the depths of their hearts and running through their veins that there could be no meeting point between Islam and jahiliyyah, and that the fires of this conflict would never be put out so long as there was a truth to uphold, and so long as there was a falsehood that existed, and these two situations can never cease to exist.

This is a battle.

Whoever wishes to understand it clearly as it is, as if he is receiving the Qur'an as it was revealed, and to take part in the battle that it is fighting - the battle that it fought the first time around - he must read 'Fi Dhilal al-Qur'an.' Whoever does not read Sayyid Qutb's tafsir in 'Fi Dhilal al-Qur'an' will not be able to grasp the depths of this battle, for many reasons. From them is the fact that the man who wrote this book was relaying to the people these events from the midst of the conflict, and from the depths of the battlefield. He wrote these words while he was watching the hangman's noose being tightened in front of his very eyes. So, he wrote them while he was free of all fears, and free of all the burdens of the dunya - no job, no wife, no children, no connection to the burdens that pull one to this Earth. He wrote them while he was bidding the dunya farewell, and everyone who reads the tafsir of 'al-Baqarah,' 'Al 'Imran,' 'an-Nisa',' 'al-Ma'idah,' 'al-A'raf,' and walks with them - in the second printing onwards - will realize that the one who wrote these words is not from the people of this world. Rather, he is bidding this world farewell with these words, and is giving it a departing wave with these words.

Because of this, many people read books, read explanations of the Qur'an, read the words of Ibn Kathir, at-Tabari, and other than them, and they are never able - and I am saying this to you as a professor of Shari'ah, and I know more than you, and I understand this issue more than you do - they are unable to understand the Qur'an as it was revealed, nor are they able to partake in the battle for which Allah revealed it - not just in the era of the Messenger of Allah, but in every era, and in every place.


This Qur'an is the Book of Allah that was revealed to fight a battle against the enemies of Allah:

وَجَـٰهِدۡهُم بِهِۦ جِهَادً۬ا ڪَبِيرً۬ا...

"...and strive against them with it a great struggle"

[al-Furqan, 25:52]

And it is a must for the people to understand the Book of Allah, why it was revealed, and with whom these texts are dealing with. And some people think that these texts fought a battle, played their role, and that it is no longer possible to utilize this way of looking at things, or to move forward with these rules to fight the battle of today, which is as if it were the same battle that was fought by the Messenger of Allah.

So, I advise you and myself to read 'Fi Dhilal al-Qur'an.'"







['at-Tarbiyah al-Jihadiyyah wal-Bina''; 3/6-7]
(SHEIKH 'ABDULLAH YUSUF 'AZZAM (ASY-SYAHID, INSYAALLAH) 
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