FOR HIM IS THE FIRE!

 

FOR HIM IS THE FIRE!

The sign of knowledge that does not benefit is pride, arrogance, and conceit. Such a person seeks high position and ranking in this world and competes for it. He debates with the scholars with the aim of defeating them, and argues with the foolish with the aim of directing their attention towards him. It is reported from the Prophet, peace and blessing be upon him, that whoever seeks knowledge for this purpose, "for him is the Fire, the Fire!" *

* Ibn Mājah #254 and ibn Hibbān #290 on the authority of Jābir.

Book: The Excellence of Knowledge

By Ibn Rajab Al-Hanbalī

Daar us-Sunnah Publishers

P. 60

[To read this text in Spanish Language, click here]

EXCESSIVE UNRESTRAINED GAZE

EXCESSIVE UNRESTRAINED GAZE 

There are three tremendous benefits of great importance in lowering the gaze from looking at unlawful things:

The first benefit: 

The sweetness and delight of faith, which is more pleasing and delicious than what he turned his gaze away from and abandoned for the sake of Allāh. Verily, whoever abandons something for the sake of Allāh, then Allāh will replace with something that is better. 

The second benefit: 

In lowering the gaze is the illumination of the heart and precise intuition. Abu shujā' al-Karamānī said, 

"Whoever establishes his outer form upon the Sunnah and his inner self upon constant consciousness, prevents his soul from lusts, lowers his gaze from forbidden matters and always eats that which is lawful, then his intuition will not fail him."  

The third benefit:  

The strength of the heart, its firmness and courage. So Allāh gives it the authority of insight through its strength and the authority of proof through its light. And the Devil flees from him.'" 

Book: A Treatise In Condemnation Of The Hardness Of The Heart

By Al-Hāfiz Ibn Rajab al-Hanbalī

Translated by Hassan Hussein Abdi

Hikmah Publications 

P. 77

GLAD TIDINGS FOR A PERSON WHOSE COMPANION IS RIGHTEOUS

 

GLAD TIDINGS FOR A PERSON WHOSE

 COMPANION IS RIGHTEOUS 

Yazīd al-Raqqāshī said, 

"It has reached me that when the dead person is placed in his grave his deeds will surround him, and then Allāh will make them speak. They will say: 'O slave who is alone in his grave! Your family and loves ones have been cut off from you, and nothing will stay with you except us!'" 

Then Yazīd wept and said, 

"Glad tidings for a person whose companion (and social circle) is righteous, and woe to the one whose companion (and social circle) is a destruction upon him."

Book: The Three That Follow The Grave 

By al-Hāfiz Ibn Rajab al-Hanbalī 

Translated and Published by 

Dār as-Sunnah Publishers

P. 39

Small children playing in the Masajid

Shaikh al-Albani rahimahullah wrote:

“As for older children, then their influence [from the signs and environment of Islam] is clear and self-evident. However, if it is found among them one who is playing in the Masaajid and running, then it is upon the fathers and guardians to order them, discipline them, and nurture them. Or for the administer or custodian [of the masjid] to kick them out. This action was mentioned by Hafidh ibn Kathir: If Umar ibn al-Khattab (may Allah be pleased with him) saw children playing in the masjid, he would hit them with his stick. He would look in the masjid after Isha and not leave anyone inside of it”.

Thamr al-Mustadaab pg. 762

وأما كبار الأطفال فتأثرهم بذلك واضح مسلم غير أنه إذا وجد فيهم من يلعب في المساجد ويركض فعلى آبائهم وأولياء أمرهم تأديبهم وتربيتهم أو على القيم والخادم أن يطردهم وعلى هذا عمل ما ذكره الحافظ ابن كثير :

( وقد كان عمر بن الخطاب رضي الله عنه إذا رأى صبيانا يلعبون في المسجد ضربهم بالمخففة - وهي الدرة - وكان يفتش المسجد بعد العشاء فلا يترك فيها أحدا )

المصدر :

762 نقلاً عن الثمر المستطاب في فقه السنة والكتاب

Benefit: Hardship Never Lasts

Benefit: Hardship Never Lasts

In the Name of Allāh, the Ever Merciful, the Bestower of Mercy

 Ibn Rajab (رحمه الله) said: “Having patience while waiting for relief is a form of worship since hardship never lasts.”

Source: Majmūʿ Rasāʾil Ibn Rajab, vol. 3, pg. 155.

Translated by: Musa Shaleem Mohammed

[To read this in Spanish click here]

Taken from: https://www.troid.org/brief-benefits/2644-hardship-never-lasts

You Think You Missed Out But In Reality Allah Protected You!...

You Think You Missed Out But In Reality Allah Protected You!...

Ibn Masud (رضي الله عنه) said:

Indeed a person will embark upon an affair of business or a position of authority until it becomes easy for him and he is close to achieving it. Thus Allah will look at him and say to the angels:  ❝Turn that away from him, for surely if I facilitate this for him I will enter him into the Hell-fire.❞ So Allah will turn this affair away from him. The person will continue to see this as a bad thing and he will say: ❝So and so beat me to this, so and so outsmarted me.❞ But in reality it is a blessing from Allah the Exalted.

[Ibn Rajab in Jaami' al-'Uloom w'al-Hukam]

Translated By Ibn Estes Barbee

The Beauty Of Knowledge And How It Enlivens The Heart

The Beauty Of Knowledge And How It Enlivens The Heart

By Ibn Rajab Al-Hanbali

Acquire knowledge because doing so is good. Seeking it is worship. Reviewing it is glorifying Allah. Researching it is jihad. Teaching it to the ignorant is charity. Serving the scholars is a way of drawing near to Allah because knowledge is the path of ascension to the stations of Paradise. It is a companion in isolation and a comrade in distant lands. It speaks to you in solitude. It is a guide to prosperity and a shield against adversity. It beautifies one among friends and is a weapon against enemies.

With it Allah elevates people and makes them guides and bellwethers of good. The scholars are people whose words are sought and whose actions are imitated. The angels long for the scholar’s company and comfort them with their wings. Everything, the fish of the sea, the beasts of the earth, the predators of the land and sea, and the cattle pray that blessings come upon him.

This is because knowledge enlivens the heart against ignorance, illuminates the eyes against darkness, and strengthens the body. It transports the servants to the mansions of the select and the righteous and to the highest ranks in the world and in the Hereafter. Contemplating it is equivalent to fasting, and reviewing it is equivalent to the Night Prayer vigil. With it, kinship is united and the lawful is distinguished from the unlawful. Knowledge is an imam which leads to righteous actions. It is craved by the people destined for Paradise and shunned by people destined for Hell.

Warathatu’l-Anbiya’; Imam Ibn Rajab al-Hanbali

A believer covers up and advises المؤمن يستر وينصح..

A believer covers up and advises  

       المؤمن يستر وينصح..

Ibn Rajab Al-Hanbali writes:

وقال الفضيل بن عياض موضحًا الفرق بين الناصح والشامت: المؤمن يستر وينصح والفاجر يهتك ويعير

“When Al-Fudhayl Ibn Iyaadh was asked about the difference between advising and exposing, he said: “A believer covers up and advises [his or her fellow believers], whereas an evildoer exposes and humiliates [others].”

["Jami' Al-'Uloom wal-'Hikam", 77].

[To read this article in spanish click here ]


Source: yemeniyyah.wordpress.com

Only to pretend to be humble

 

Only to pretend to be humble 

Ibn Rajab رحمه الله : Some people put themselves down infront of others only to pretend to be humble so that they may be praised.

”

—	[ath-Tham p. 74]

The sign of knowledge that does not benefit...

Imam Ibn Rajab al-Hanbali: “The sign of knowledge that does not benefit is pride, arrogance, and conceit. Such a person seeks high position and ranking in this world and competes for it. He debates with the scholars with the aim of defeating them, and argues with the foolish with the aim of directing their attention towards him. It is reported from the Prophet, peace and blessing be upon him, that whoever seeks knowledge for this purpose,"for him is the Fire, the Fire!" [ibn Majah No:254, ibn Hibban No:290, on the authority of Jabir. Albani, Sahih al-Jami’ No:7370 amongst others…]

 

Page 60. “The Excellence of Knowledge..”

صورة لمكتبة الشيخ ربيع بن هادي المدخلي حفظه الله

The picture’s of Shaikh Dr. Rabi al-Madkhali’s Library- May Allah Protect him. Allahummah Baarik!

The Virtues of Fasting in the Summer

The Virtues of Fasting in the Summer

 

Ibn Rajab has a section in ‘Lata’if al-Ma’arif’ (p. 272-273) about the virtues of fasting during hot days. Since Ramadan will start in the summer this year, this will be a good encouragement:

 

“…And from the acts of worship whose reward is multiplied during the heat is fasting, and this is because of the thirst that one experiences in the mid-day heat.

 

This is why Mu’adh bin Jabal expressed regret on his deathbed that he would no longer experience this mid-day thirst, as did other early Muslims.

 

And it was related that Abu Bakr would fast in the summer and not fast in the winter, and ‘Umar advised his son ‘Abdullah on his deathbed: “Try to obtain the characteristics of faith,” and the first one he mentioned was fasting in the intense summer heat.

 

And al-Qasim bin Muhammad said that ‘A’ishah would fast in the intense heat, and he was asked: “What drove her to do this?” He replied: “She would take advantage of the days before death.” And some of the righteous women would choose the hottest days and fast them, saying: “If the price is low, everyone will buy,” meaning that she wanted to do those actions that only a few were capable of due to how hard it was to do them, and this is indicative of the high aspirations these women had.

 

And Abu Musa al-Ash’ari was on a boat, and he heard someone calling out: “O passengers, stand up!” And he said this three times. So, Abu Musa told him: “How can we stand up? Don’t you see where we are? How can we stand up?” So, the caller said: “Let me tell you of a rule that Allah made upon Himself: whoever makes himself thirsty for Allah’s sake on a hot day has the right upon Allah to have his thirst quenched on the Day of Resurrection.” So, Abu Musa would search out the days that were so hot that one would feel he was being cooked, and he would fast those days.

 

Ka’b said that Allah Said to Musa: “I made it incumbent upon Myself that whoever is thirsty for My sake will have his thirst quenched on the Day of Resurrection,” and others said that it’s written in the Torah: “Glad tidings for whoever makes himself hungry in anticipation of the Great Day where he will have his hunger satisfied, and glad tidings for whoever makes himself thirsty in anticipation of the Great Day where he will have his thirst quenched.”

 

al-Hasan said: “A maiden of Paradise will speak to the wali of Allah while he is laying with her on the shore of a river of honey in Paradise while she hands him a glass of the sweetest drink, and she will ask him: “Do you know what day Allah married me to you? He Saw you on a long summer day while you were thirsty in the mid-day heat, and He called the Angels and Said: “Look at My slave. He has left his wife and pleasure and food and drink for Me out of his desire for what I have for him. Bear witness that I have Forgiven him,” and He Forgave you on that day and married you to me.”"

 

And when ‘Amir bin ‘Abd Qays went from Basrah to Sham, Mu’awiyah would ask him to tell him what he needed. He refused to ask of him, and eventually said: “All I need is for you to return the heat of Basrah to me to make the fasting a bit harder, as it is too easy in your lands.”

 

And al-Hajjaj was on a journey between Makkah and Madinah. He pulled out his dinner and invited a bedouin to eat with him, and the bedouin said: “I have been invited by One who is better than you and I have accepted the invitation.” He asked: “And who is this?” The man replied: “Allah invited me to fast, and I fasted.” al-Hajjaj asked: “On this very hot day?” The man replied: “Yes. I am fasting it in anticipation of a much hotter day.” al-Hajjaj said: “So, eat today and fast tomorrow.” The man replied: “Only if you can guarantee that I will live until tomorrow.” al-Hajjaj said: “This isn’t in my hands.” The man said: “How can you ask me to do something now when there is something of the future that isn’t in your hands?”

 

And Ibn ‘Umar went on a trip once with some companions, and they saw a sheep-herder who they invited to eat with them. He said: “I am fasting,” and Ibn ‘Umar said: “You are fasting in heat like this, and while you are between all these plants and sheep?” The herder replied: “I’m taking advantage of my remaining days.” Ibn ‘Umar was impressed by this reply and said: “Can you sell one of your sheep to us? We’ll feed you from its meat when you break your fast, and we’ll also pay you for it.” The herder said: “It doesn’t belong to me. It belongs to my master.” Ibn ‘Umar said: “What would your master say if you told him that it was eaten by a wolf?” The herder raised his finger to the sky and said: “What about Allah?” Ibn ‘Umar kept repeating this phrase that the herder was saying, and when he got to the city, he went to the herder’s owner and bought him and his sheep from him. He then freed the herder and gave him his sheep as a gift.

 

And Ruh bin Zinba’ was traveling between Makkah and Madinah on a very hot day. A herder living on a mountain approached him, and he said to him: “O herder, come eat with me.” The herder said: “I’m fasting.” Ruh said: “You’re fasting in this heat?” The herder replied: “Should I let my days pass by in vain?” ٍSo, Ruh said: “You have used your days wisely, O herder, while Ruh bin Zinba’ has wasted his.”

 

And Ibn ‘Umar used to fast extra days until he would almost faint, and this wouldn’t cause him to break his fast. And al-Imam Ahmad would fast until he was about to pass out, and would wipe water over his face. He was asked about fasting very hot days, and he replied: “There is nothing wrong with wetting a towel to squeeze the water on himself to cool down with.” And the Prophet (صلى الله عليه و سلم) would pour water over his head while fasting.

 

ِAnd Abu ad-Darda’ would say: “Fast the very hot days in anticipation of the Day of Resurrection, and pray two rak’at in the darkness of night in anticipation of the darkness of the grave.” And it’s reported in the two ‘Sahih’s that he said: “You have seen us with the Messenger of Allah (صلى الله عليه و سلم) on some of his journeys on very hot days, and a man would hold his hand against his head due to the intensity of the heat, and none of them would be fasting except the Messenger of Allah and ‘Abdullah bin Rawahah.” And the narration of Muslim states that Abu ad-Darda’ said: “This was during the month of Ramadan.”

 

When those who fast for Allah in the heat are patient despite their intense thirst, He will set aside a specific gate of the gates of Paradise for them. This is the gate called Rayyan, and whoever enters through it will drink, and whoever drinks after entering it will never be thirsty again. When they enter through it, it will be locked for those after them, and none will enter through it except them…”

Instead ask One who has ordered you to ask Him

‘Instead ask One who has ordered you to ask!…’

 Instead ask One who has ordered you to ask Him

Asking Allaah expresses servitude of a profound nature because in doing so, one displays his need of Him and acknowledges His ability of answering that need. To ask a created object is oppressive because that object is unable to produce good for itself, or repress harm from itself, let alone do so for another!To ask of it is to put something that is unable in the place of One who is able.

The meaning is testified to by the hadith in Sahih Muslim on the authority of Abu Dharr that the Prophet (sallallahu alayhi wa sallam) said (Allaah says:), “My servants! If the first and last of you, the man and jinn of you, stood in one plain and asked of Me, and I grant every one his request, it would not decrease what is with Me except as a needle decreases the (volume) of an ocean when dipped in it” (Muslim)

Tirmidhee and others record an additional wording “…and that is because I am Generous, Rich beyond need, Glorious. I do what I wish. My gift is a word and My punishment is a word. When I wish a thing to be, I only say, ‘Be!’ and it is.” (Tirmidhee graded Hasan)

So how can one who is needy and incapable be asked yet the One who is rich and able be left?! This is truely astonishing!

One of the Salaf said, ‘I am ashamed to ask Allaah for anything of this world even though He owns it, so how can I possibly ask someone who does not own it?! ‘ i.e an object of creation.

One of the Salaf came upon difficult times and decided to ask one of his brothers for help. He saw a person in a dream saying,

Is it acceptable for one who is free,

When he finds all he wants with Allaah,

To incline his heart towards the servant?

He awoke to find that he was, amongst people, the most content of heart.

One of the Salaf said, ‘I read the following in one of the heavenly scriptures:

“Allaah, Mighty and Magnificent, says, ‘Is someone other than Me hoped for during adversity?! Adversity is in my hand and I am the Ever-Living, the Self-Sustaining.  Someone other than Me is hoped for and his door is knocked on in the early hours?!  In My hands are the keys to all treasures and My door is open to whoever invokes Me!  Who can say that he placed his hope in Me during hardship yet I cut him off?  Who can say that he placed his hope in Me during adversity and I cut short his hope?  Who can say that he knocked on My door and I did not open it for him? I am the source of hopes, so how can hopes be severed before Me?  Am I a miser such that the servant finds me niggardly?  Is not the world, the Hereafter, kindness and grace entirely with Me?  What prevents the hopers from placing their hope in Me?  Were I to gather the inhabitants of the heavens and earth and grant each and everyone of them what I grant all of them together, and were I to fulfil the hope of each one of them, My dominion would not be decreased an atoms weight!  How can a dominion decrease, the sustainer of which is Me?  Wretched is the state of those who disobey Me and boldly encroach My proscriptions!” ‘

Allaah loves to be asked and is angry at someone who does not ask Him. He wants His servants to desire Him, to ask Him, to invoke Him and show their need of Him.

He loves those who are earnest and persistent in supplication. Creation generally hates being asked because it is in need and incapable.

Ibn al-Sammak said, ‘Ask not one who will run away from you rather than listen to your request, instead ask One who has ordered you to ask Him.‘

Abu’l- Ataiyyah said,

Allaah is angry if you leave asking Him

The child of Adam is angry when you ask Him

Direct your request to Allaah since

In our Lords blessings do we vacillate.

Yahya ibn Mu’adh would say, ‘O You who is angry at whoever does not ask of You, do not hold back from someone who does ask You!’

Allaah, Most High, requests His servants to ask of Him. Every night He calls out, ‘Is there one asking of Me that I may give im? Is there one invoking Me that I may respond?’ (-Bukhari & Muslim)

Allaah, The Most High says,

وَإِذَا سَأَلَكَ عِبَادِى عَنِّى فَإِنِّى قَرِيبٌ‌ۖ أُجِيبُ دَعۡوَةَ ٱلدَّاعِ إِذَا دَعَانِ‌ۖ

“If My servant asks you about Me, I am near. I answer the call of the caller when he calls on Me” (2:186)

Regardless of what time the servant supplicates to Him, he will find Him hearing, close and responsive; there will be no screen between the two and no sentry at the door. Were he to ask a created being, quickly would he find barriers erected, doors being closed and he will find it very difficult to reach the person most of the time.

~Ibn Rajab al Hanbali: Nuru’l l-Iqtibas fi Mishkat Wasiyyah al Nabi li’bn ‘Abbaas
The Legacy of the Prophet (sallallahu alayhi wa sallam) Eng trans. pg. 76-79

source

Biography: Ibn Rajab al-Hanbalee (d.795H)

Ibn Rajab al-Hanbalee (d.795H)

His Name and Lineage:


He was Abul-Faraj Zayn-ud-Deen ‘Abdur-Rahmaan bin Ahmad bin ‘Abdir-Rahmaan (a.k.a Rajab) bin Al-Hasan bin Muhammad bin Abil-Barakaat Mas’ood As-Salaamee Al-Baghdaadee Ad-Dimashqee Al-Hanbalee, better known as Al-Haafidh Ibn Rajab Al-Hanbalee.


His scholarly title was Zayn-ud-Deen or “Adornment of the Religion” and he went by the nickname of Ibn Rajab – an ascription to his grandfather, ‘Abdur-Rahmaan, who was known as Rajab since he was born in that month. He ascribed himself to Baghdad because that was where he was born; to Dimashq (Damascus) because that was were he settled; and to Hanbal, because that the scholar who jurisprudence (Fiqh) he adhered to.


He was the great Imaam, the Haafidh, the Critic, the Shaikh of the Hanbalee jurists in his time, reviver of the Sunnah, defender of Islaam and devout worshipper of Allaah.


His Birth and Upbringing


He was born in Baghdad in 736H according to the most correct view. His birth took place nearly eighty years after the fall of Baghdad, the metropolis of knowledge at that time, at the hands of the Mongols. And the effects of the devastation were still present even at the time of Ibn Rajab’s birth.


Al-Haafidh Ibn Rajab was raised in a pious household that was firmly rooted in knowledge, nobility and righteousness. His grandfather, ‘Abdur-Rahmaan bin Al-Hasan, was one of the scholars of Baghdad who had a circle in which he would teach students Hadeeth using an ancient method for memorization. Ibn Rajab would atten these lessons of his grandfather on several occasions even though he was just 4-5 years old.


As for his father, he was also a scholar and Muhaddith, well-known for his knowledge and virtue. He was born in 706H and grew up in Baghdad where he studied under its scholars and teachers. He traveled to Damascus with his children in 744H in order to learn from its scholars. He did the same by traveling afterward to the Hijaaz area and then to Jerusalem. After this, he settled down in Damascus to teach.


His Travels in Search of Knowledge


His father played the greatest role in directing his son towards beneficial knowledge, especially that of Hadeeth. This was since he always strove to place his son in an environment where he could hear Hadeeth from trustworthy people who were known throughout the Muslim lands for their narrations.


In 744H, his father took him with him to Damascus to learn from its scholars. At that time, Damascus was a center of learning that students would flock to in order to increase their knowledge and progress in their studies. There, Ibn Rajab heard from scholars the likes of Muhammad bin Isma’eel Al-Khabbaaz and Ibraaheem bin Dawood Al-’Attaar.


Then Ibn Rajab and his father traveld to Egypt where they learned from ‘Izz-ud-Deen bin Jamaa’ah (d.767H). Ibn Rajab also studied under Sadr-ud-Deen Al-Maydoomee (d.754H) and Ibn Al-Mulook (d.756H).


After this in 748H, they returned to Baghdad and heard from other scholars. They then traveled to Jerusalem where Ibn Rajab learned from Al-Haafidh Al-’Alaa’ee (d.761H). In 749H, they traveled to Makkah where they performed Hajj (pilgrimage). While in Makkah, Ibn Rajab studied under Al-Fakhr ‘Uthmaan bin Yoosuf. Then he moved on to Madeenah and heard from its Haafidh and historian, ‘Afeef-ud-Deen Al-Khazrajee (d.765H).


After this, he returned to Damascus and devoted himself to studentship under the great scholar, Ibn Qayyim Al-Jawziyyah, studying closely with him untilhis death in 751H. As mentioned before, when his father went back to Damascus, he settled down to teach and gave lessons. So Ibn Rajab would also attend these lessons.


His Teachers:


It is clear from the above that Ibn Rajab learned and took knowledge from the greatest scholars of the ummah at his time. In Damascus, he studied under Ibn Qayyim Al-Jawziyyah, Zayn-ud-Deen al-’Iraaqee, Ibn An-Naqeeb, Muhammad Al-Khabbaaz, Dawood At-’Ataar, Ibn Qaadee Al-Jabal and Ahmad bin ‘Abdil-Hadee Al-Hanbalee. In Makkah, he heard from Al-Haafidh Al-’Alaa’ee. And in Egypt, he heard from Sadr-ud-Deen Abul-Fath Al-Maydoomee and Naasir-ud-Deen bin Al-Mulook.


Those who have recorded Imaam Ibn Rajab’s biography have counted his teachers to number close to forty. This includes of course his father, Shihaab-ud-Deen Abul-’Abbaas Ahmad bin ‘Abdir-Rahmaan, who was his first and most influential teacher.


His Role in Teaching and His Educational Positions:


After returning to Damascus, Imaam Ibn Rajab continued to seek knowledge while his father began to hold circles for Hadeeth memorization. This was up until 774H when his father passed away. At this point, Ibn Rajab concluded his studying under teachers and his attending of lessons and devoted himself to researching issues, writing books and spreading knowledge.


He was given a teaching position in the Hanbalee School which he held until 791H. He was then in charge of Tuesday study circle held at the Grand Mosque of Banee Umayyah. This was an exclusive position which only the major scholars of the Hanbalee madh-hab would hold. He assumed this role after the death of Ibn Qaadee Al-Jabal who passed away in 771H.


He continued to spend large amounts of time researching, writing, authoring, teaching, working in the field of knowledge and issuing legal rulings. The end result of this was the production of numerous works that continue to benefit the Muslim ummah to this very day.


His Students:


After settling in Damascus and after the death of his father, Ibn Rajab began to hold lessons and study circles. Since he was an Imaam in the Science of Hadeeth – in terms of reporting and investigating – people came to him from far and near in order to hear narrations from him. He had spent so much time engrossed in studying Hadeeth that he became known particularly for it. And along with thi, there was no one found more proficient in it (during his lifetime) other than him.


Al-Haafidh Ibn Rajab had numerous students, the most famous of whom were: The Judge ‘Alaa-ud-Deen Abul-Hasan, Ibn Al-Lihaam al-Ba’alee Ad-Dimashqee (d.803H), who was the closest of his students to him; Shihaab-ud-Deen Abul-’Abbaas Ahmad bin Abee Bakr Al-Hamawee Al-Hanbalee, better known as Ibn Ar-Risaam (d.844H) whom Ibn Rajab gave ijaazah (authorization); and Abu Dharr ‘Abdur-Rahmaan bin Muhammad Al-Misree Az-Zarkashee (d.846H).


The Scholars’ Praise for him:


Ibn Qaadee Shuhbah said of him in his biography, as stated in al-Jawhar-ul-Munaddad (pg.48): “He read and became proficient in the various fields of science. He engrossed himself with the issues of the (Hanbalee) madh-hab to the point that the mastered it. He devoted himself to the occupation of knowledge of the texts, defects and meanings of the Hadeeth. And he was unique in the books he produced.”


Ibn Hajar said of him in Inbaa-ul-Ghamr: “He was highly proficient in the scientific disciplines of Hadeeth in terms of the names of reporters, their biographies, their paths of narrations and awareness of their meanings.”


Ibraheem bin Muhammad Ibn Muflih (d.884H) said of him: “He was the Shaikh, the great scholar, the Haafidh, the one who abstained from the worldly life. He was the Shaikh of the Hanbalee madh-hab and he wrote many beneficial books.”


The famous Muslim historian, Ibn Hijjee, said: “He mastered the disciplines and became the most knowledgeable one of his time of the defects (of Hadeeth) and of researching their paths of narration.”


Ibn Naasir-ud-Deen said: “The Shaikh, the Imaam, the great scholar, the ascetic, the example, the blessing, the Haafidh, the trustworthy, the authority…one of the abstemious Imaams and worshipping scholars.”


His Piety and Characteristics:


Imaam Ibn Rajab was well known for his meticulous abstemiousness and piety, as he was one of those who renounced the worldly life and immersed himself in knowledge and worship.


Ibn Fahd Al-Makkee said: “He, may Allaah have mercy on him, was a pious and abstemious Imaam. The hearts inclined towards him, with love and the various groups united in acceptance of him. His gatherings for reminding the people were of great benefit and used to open the hearts.”


Adh-Dhahabee said about him: “Our teacher, he was one of the pious scholars, from those who renounced the wordly life and abandoned positions. This as since he would speak out the truth even if it was bitter.”


His Creed:


Ibn Rajab, may Allaah have mercy on him, followed the methodology of the Salaf with regard to the issues of Creed and Eemaan. And he supported it and defended it from the false arguments of the opponents. His books are loaded with examples of that as is the case with this treatise “Fadhlu ‘Ilm-is-Salaf ‘alaa ‘Ilm-il-Khalaf” in which he said: “The correct view is that which the pious predecessors (Salaf-as-Saalih) were upon, which is leaving the verses and ahaadeeth containing Allaah’s Attributes as they were reported without trying to explain them (tafseer), describe their meaning (takyeef) or make comparisons to them (tamtheel).”


His Madh-hab with regard to Fiqh (Jurisprudence):


In Fiqh, Ibn Rajab followed the madh-hab of the venerable Imaam, Ahmad bin Hanbal. In fact, he is considered one of the major scholars of this madh-hab, being highly proficient and well-verses in it. What proves this is his book “al-Qawaa’id-ul-Kubraa fil-Furoo’” – one of his most prominent works on the subject of Fiqh – which shows his vast knowledge on the most intricate issues of jurisprudence. Al-Haafidh Ibn Hajr said in his book ad-Durar: “He did excellent work in it.” And Ibn Qadee Shuhbah and Ibn Muflih said: “It demonstrates his comprehensive knowledge of the (Hanbalee) madh-hab.”


In Kashf-udh-Dhunoon it states: “It is one of the amazing books of all time since it is highly regarded. Some claim that he took the (juristic) principles of Shaikh-ul-Islaam Ibn Taimiyyah that were scattered (throughout his writings) and gathered them together, but that is not the case. Rather, he was above that. This is what was said.”


Al-Haafidh Ibn Rajab was deeply attached to the works of Shaikh-ul-Islaam Ibn Taimiyyah, for he would issue legal rulings according to them and would constantly reference his books. The reason for this was because he served as a student under Ibn Qayyim Al-Jawziyyah, the most outstanding student of Shaikh-ul-Islaam Ibn Taimiyyah, may Allaah have mercy on all of them. However, in spite of this, Imaam Ibn Rajab was not a blind follower or a fanatical adherent to his teacher or his teacher’s teacher. Rather, he would review, authenticate, verify and follow the evidences.


His Written Works:


Al-Haafidh Ibn Rajab was considered one of the most able and famous scholars of his time at writing. This is why he left behind an extensive and rich selection of books on the various sciences of Islaam including Tafseer, Hadeeth, Fiqh, History and Admonitions.


Amongst his works are those that have been published and those that remain in manuscript form. He also wrote some books that cannot be found today. In total, the books of Ibn Rajab have been estimated to tbe around sixty works, ranging from small treatises to large volumes, most of which have been published. Some of this famous works include:


1. Sharh Jaami’ at-Tirmidhee, An Explanation of Sunan At-Tirmidhee: This was an amazing explanation consisting of almost twenty volumes as mentioned by Al-Haafidh Ibn Hajar. It is said that is was burned in Damascus during the invasion of the Tartars in 803H led by Timurlank. So unfortunately it was lost and nothing remains from it except ten pages from the Book of Garments and the last section of it on Defects (‘Ilal), which was published in two volumes several times.


2. Fath-ul-Baaree bi-Sharh Saheeh-il-Bukhaaree, The Success of Allaah in Explaining Al-Bukhaaree’s Saheeh Collection: This is an amazing explanation of Imaam Al-Bukhaaree’s Saheeh which unfortunately was not completed. The author was only able to reach the Chapter on Funerals. Ibn Naasir-ud-Deen Ad-Dimashqee referred to it as a “valuable explanation.” It has been published today and consists of seven volumes.


3. Jammi’-ul-’Uloom wal-Hikam fee Sharh Khamseena Hadeethan min Jawaami’-il-Kalim, A Collection of Points of Knowledge and Wisdom in Explaining 50 Ahaadeeth from the Prophet’s Comprehensive Statements: This is his well-known explanation of An-Nawawee’s 40 hadeeth, in which the author added 8 more ahaadeeth at the end to complete the number 50, and explained each hadeeth in detailed form. This is truly one of his prized works and it has been published numerous times.


4. Dhail ‘alaa Tabaqaat-il-Hanaabilah, A Supplement to the book Generations fo the Hanbalee Scholars: This was his famous biographical index which was written as a supplement (dhail) to Al-Qaadee Abu Ya’laa’s collection, Tabaqaat-il-Hanaabilah. It contains biographies of the eminent Hanbalee scholars from the time of Abu Ya’laa’s death in 562H to Ibn Rajab’s time.


5. Lataa’if-ul-Ma’aarif feemaa Li-Mawaasim-il-’Aam min al-Wadhaa’if, Intricate Points of Knowledge on the Duties throughout the Seasons of the Year: A great work published many times.


6. Al-Farq baynan-Naseehah wat-Ta’yeer, The Difference between Advising and Condemning: A small treatise available on Al-Ibaanah.Com.


7. Adh-Dhull wal-Inkisaar Lil-’Azeez-il-Jabbar, Submitting and Humbling oneself to All-Mighty, the Compeller: This book has also been published under the title al-Khushoo’ fis-Salaat (Submissiveness in Prayer). One should note they are the same book.


8. Sharh Hadeeth Maa Dhi’baani Jaa’iaan ursilla fee Ghanam, Explanation of the Hadeeth: Two Hungry Wolves: This treatise has also been published under the title: Dhamm-ul-Maal wal-Jaah or the Evil of Craving for Wealth & Status.


9. Kashf-ul-Kurbah fee Wasfi Haali Ahlil-Ghurbah, Alleviating Grievances in Describing the Condition of the Strangers: Available on Al-Ibaanah.Com.


His Death:


Ibn Rajab traveled again to Egypt in 754H and then made Hajj in 763H. After this, he returned to Damascus where he remained until his death. He passed away on a Monday night, the fourth of Ramadan, in 795H. Some historians say it was in the month of Rajab.


He died in Damascus in a land called al-Humairiyyah in a garden he used to rent. His funeral prayer was performed the next day, and he was buried in the Baab-us-Sagheer graveyard next to the grave of ‘Abdul-Waahid bin Muhammad Ash-Sheeraazee (d.486H), one of the well-known Hanbaalee scholars of the past, due to his requesting that in his will.


No doubt he left behind him a legacy of knowledge for all those after him to benefit from. His books continue to be studied and used as reference even today. May Allaah have mercy on him and grant him a high place in Paradise.


[Taken from the book, Fadlu 'Ilm-is-Salaf 'alaa 'Ilm-il-Khalaf (The Superiority of the Knowledge of the Predecessors over the knowledge of the Successors, Al-Ibaanah Book Publishing)]


Taken from: http://islamtees.wordpress.com/biographies/5-later-salaf-1-401h-800h/#bio5 & http://maktabasalafiya.blogspot.com/

Truthfulness & Sincerity

Truthfulness & Sincerity

1 – The slave of Allaah cannot actualize ‘You are the One that we worship’ except with two principles: one of them is following the Messenger and the second is having sincerity (Ikhlaas) for the one worshipped.


Ibn al-Qayyim – ‘Tahdeeb al-Madrij’ 68


2 – Sincerity for Allaah is that a person’s intent is for Allaah and intends everything for Him, causing fountains of wisdom to spring up from his heart on to his tongue.


Ibn Taymeeyah – ‘an-Naboowaat’ 147


3 – Whenever the sincerity of the slave of Allaah strengthens, his worship becomes more complete.


Ibn Taymeeyah – ‘al-Fatawa’ 10/198


4 – In relation to the amount of Tawheed a slave has for his Lord, and his sincerity for the religion for Allaah is the amount he is deserving of the generosity of Allaah upon him, from intercession and other things.


Ibn Taymeeyah – ‘As-Sarim al-Monkey’ 390


5 – A person does not show his actions to the creation, except due to his ignorance of the Greatness of the Creator.


Ibn Rajab – ‘Kalimat ul-Ikhlaas’ 31


6 – Ikhlaas cannot be achieved except after having Zuhud, and there is no Zuhud except after having Taqwa, and Taqwa is following the commands (of Allaah and His Messenger) and keeping away from prohibitions.


Ibn Taymeeyah – ‘al-Fatawa’ 1/94


7 – Strive today in implementing Tawheed, since there is nothing that will deliver you to Allaah except Tawheed. Also, be eager in fulfilling its rights, since there is nothing that can save you from the fire except Tawheed.


Ibn Rajab – ‘Kalimat ul-Ikhlaas’ 54


8 – Whoever is sincere in regards to the actions of the Deen, which he does for Allaah, then he is from the pious Awliyah of Allaah.


Ibn Taymeeyah – ‘al-Fatawa’ 1/8


9 – If you correct your hidden deeds subsequently Allaah will correct your outward deeds.


Ibn Taymeeyah – ‘al-Fatawa’ 3/277


10 – Having the correct understanding of the Deen is light which Allaah throws into the heart of the slave of Allaah, which is increased by having the Taqwa of Allaah and having good intent.


Ibn al-Qayyim – ‘Ilaam al-Muaq’een’ 1/69


11 – Ikhlaas is the way to salvation, Islaam is the ship to safety and Emaan is the seal of security.


Ibn al-Qayyim – ‘Dar miftah as-Sa’ada’ 1/74


12 – Certainly the strength of Yusuf’s sincerity – alayhi sallam – was stronger than the beauty of Azeez’s wife, stronger than her allure, and his want for her.


Ibn Taymeeyah – ‘al-Fatawa’ 10/602


13 – The heart of the truthful person is filled with the light of truth and he has the light of Emaan.


Ibn al-Qayyim – ‘Madarij as-Salikeen’ 2/282


14 – The sincere person is fortified by Allaah due to his worship of Him Alone, intending his Face Alone. He has humility for Him Alone, and hope in Him Alone, requesting from Him Alone, submissiveness for Him Alone and has a dire need of Him Alone.


Ibn al-Qayyim – ‘Madarij as-Salikeen’ 2/202


15 – There is nothing that drives away the afflictions of this world except Tawheed. That is why the supplication of the distressed person is with Tawheed. Such as, the supplication of Yunus. The distressed person does not supplicate by what Yunus supplicated with except that Allaah releases him from his hardship with Tawheed.


There is nothing more gruesome for the distressed person except shirk, and there is nothing that can rescue you from it except Tawheed, it is the refuge for the creation, its shelter, its fortress and its aid.


Ibn al-Qayyim – ‘al-Fawaid’ 96


16 – The reward is doubled in accordance with one perfecting his Islaam and with his perfecting the strength of Ikhlaas, in that action.


Ibn Rajab – ‘Jama’ al-Aloom’ 2/316


17 – If a benefit could be achieved from an action performed without Ikhlaas, then Allaah would not have criticised the hypocrites.


Ibn al-Qayyim – ‘al-Fawaid’ 65


18 – Without doubt al-Ikhlaas negates the reason for entering into the Fire, therefore, who ever enters the fire, from those who said: ‘‘la illah ila Allaah’ (there is none worthy of worship except Allaah)’ then this is proof that he never implemented the sincerity of ‘‘la illah ila Allaah’’ which would have prohibited him from the fire.


Ibn Taymeeyah – ‘al-Fatawa’ 10/261


19 – If the slave of Allaah perfects his Tawheed and his sincerity for Allaah and he establishes / fulfills all its conditions with his heart, and his tongue and his limbs then forgiveness for his past sins becomes obligatory.


Ibn Rajab – ‘Jama’ al-Aloom’ 2/417


20 – Fitnah continues upon the heart, except if the Deen of the slave is completely for Allaah.


Ibn Taymeeyah – ‘al-Fatawa’ 10/545


21 – Without doubt, the sincere person has tasted the sweetness of his worship for Allaah, this is what stops him from performing worship for other than Allaah, since there is nothing more sweet or more blessed for the heart than the sweetness of Emaan in Allaah the Lord of the worlds.


Ibn Taymeeyah – ‘al-Fatawa’ 10/215


22 – The different grades of doing actions for Allaah are in relation to what is in the heart from Emaan, sincerity, love and that what follows them.


Ibn al-Qayyim – ‘al-Waabil as-Sayib’ 22


23 – Sincerity is not combined in the heart along with the love of being praised by the people, and being commended by them, and also having greed for what the people have, except like water being combined with fire.


Ibn al-Qayyim – ‘al-Fawaid’ 267


24 – Ikhlaas and Tawheed are a tree in the heart. Its branches are good actions. Its fruits are a good life in this world, and eternal comfort in the Hereafter, and just like in Paradise the fruits whose supply is not cut off, nor are they out of reach, likewise are the fruits of Tawheed and Ikhlaas in this world.


Ibn al-Qayyim – ‘al-Fawaid’ 292


25 – An action done without Ikhlaas and without following the Messenger is like a traveler whose sock becomes filled with sand, which weighs him down, and has no benefit.


Ibn al-Qayyim – ‘al-Fawaid’ 89


26 – Allaah loves from His slave that he beautifies his tongue with the truth, and his heart with Ikhlaas and love, turning repentantly and reliance upon Allaah.


Ibn al-Qayyim – ‘al-Fawaid’ 327


27 – Having sincerity for the Deen of Allaah is the foundation of justice, likewise committing Shirk with Allaah is a great injustice.


Ibn Taymeeyah – ‘al-Fatawa’ 1/87

Collected by: Abdul Wahhab bin Muhammad as-Salafi.
Taken from: http://www.sahab.net/.
Translated by: Abbas Abu Yahya.
Source: http://islamtees.wordpress.com & http://maktabasalafiya.blogspot.com/

This is not Eid...

Imam Ibn Rajab wrote:

قال الإمام ابن رجب الحنبلي رحمه الله : ليس العيد لمن لبس الجديد، إنما العيد لمن طاعاته تزيد، ليس العيد لمن تجمل باللباس والركوب، إنما العيد لمن غفرت له الذنوب

“Eid is not for the one who wears new clothes. Eid is for the one whose obedience rises. Eid is not for the one with beautiful clothes and fine means of transport, Eid is for the one whose sins are forgiven.”

["Al-Lata´if", 371].

Actions Specific to the Last Ten Days of Ramadaan

Actions Specific to the

 Last Ten Days of Ramadaan

Ibn Rajab al-Hanbalee
Lataa-if al Ma’aarif : P.207

The Messenger - صلى الله عليه وسلم - used to specify the last ten days of Ramadaan with specific actions that he wouldn’t practice during the rest of the month.
Amongst them: Staying up at night, it is possible that what is meant is that he would stay up the whole night, in the Hadeeth of ‘Aa-ishah:

“The Messenger used to combine between sleep and prayer during the first twenty days, when that last ten came in, he would role up his sleves and tighten his Izaar.”[Narrated by Ahmad]

It is also possible that what is meant is; he used to stay up the majority of the night, this opinion is supported by a Hadeeth collected by Muslim on the authority of ‘Aa-ishah:

“I do not know that he ever stayed up until the morning for even one night.”

Amongst them: The Messenger - صلى الله عليه وسلم - used to wake his family for the prayer during the last ten days and not in other nights. Sufyaan at Thawree stated: Praying Tahajud in [the last part of] the night is beloved to me, and that a person strives in it, and wakens his family and children to pray if they are able. It has been authentically reported that the Messenger - صلى الله عليه وسلم - used to knock on Faatimah and Alee’s door at night and say to them: “Will you not wake up and pray.” [Collected by both Bukhaaree and Muslim.]
He used to wake ‘Aa-ishah up at night after he finishes praying Tahajud before he prays Witr. An encouragement has been narrated for the spouses, that each one wakes the other and lightly sprays water on their face. A narration in Muwata Maalik states that ‘Umar ibn al Khataab used to pray at night what Allaah willed him to pray, when the middle of the night approached, he would wake his family to pray and say to them: “The prayer, the prayer.” and recite this verse:

{ And enjoin the prayers on your family, and be patient upon them } [Taha: 132]

Abu Muhammad, Habeeb al Faarisee’s wife used to say to him at night:

“The night is passing, ahead of us is a long journey and our provision is scarce, the caravans of the righteous have passed on ahead of us while we remain.”

O Sleeping one get up and lay down later,
wake up my beloved, the time has come.
Take from the night and its time,
some remembrance while the sleeping one sleeps.
One who sleeps until the night is gone,
then when would he reach his home or tire.

Amongst them, is that the Prophet - صلى الله عليه وسلم - used to tighten his Izaar. The scholars differed about its meaning; amongst them are those who said that it is an idiom indicating his eagerness and his efforts in worship, this explanation is not free of scrutiny. The correct understanding is that it means he used to refrain from [sexual relations with] women. This is how the Salaf and the Imaams of the earlier generations explained it, amongst them is Sufyaan ath Thawree. He mentions in his Tafseer that he would not retire to his bed until Ramadaan was over, and in the Hadeeth of Anas, may Allaah be pleased with him: “He used to forsake his bed and refrain from [sexual relations with] women.”
Some of the Salaf explained the saying of Allaah:

{ So now have sexual relations with them and seek what Allaah has ordained for you. } [Al Baqarah: 187]

They explained that this is due to seeking Laylatul Qadr. The meaning is that when Allaah permitted sexual relations with women in the nights of fasting until the dawn becomes clear, He also ordered the seeking of Laylatul Qadr, so that the Muslims are not busy during the nights of this month with permissible pleasures that would make them miss Laylatul Qadr. It is from this angle that the Messenger used to have relations with his family during the first twenty days, he would then refrain and free himself to seek Laylatul Qadr in the last ten.
Amongst them; al ‘Itikaaf. In a Hadeeth collected by both Bukhaaree and Muslim on the authority of ‘Aa-ishah that the Messenger of Allaah - صلى الله عليه وسلم - used to practice ‘Itikaaf on the last ten days until he passed away. In Saheeh al Bukhaaree on the authority of Abu Hurayrah:

“The Messenger of Allaah used to practice ‘Itikaaf for ten days every Ramadaan, in the year that he passed away, he practiced ‘Itikaaf for twenty.”

The Mu’takif imprisons himself to the obedience and remembrance of Allaah, he cuts off all the issues that distract him, he turns to his Lord and all that draws close to Him with his heart, and nothing remains with him other than Allaah and what pleases Him. The more the knowledge of Allaah and love for Him is strengthened, the more a person is able to completely cut himself off from anything other than Allaah the Eleveated.

---

[Translators note] Al Haafidh ibn Rajab also mentions the issue of bathing between the Maghrib and ‘Ishaa and delaying breaking the fast until Sahoor on the last ten. Some of the scholars have declared that Hadeeth to be inauthentic so it has been omitted until the authenticity of the Hadeeth can be asertained.
Update: The Hadeeth about bating between Maghrib and Ishaa in the last 10 is weak in all its chains and various narrations. It was listed as #14 in the following link: Inauthentic Ahaadeeth on Ramadaan. It was declared inauthentic by more than one scholar due to the weakness of the chain and was not authenticated by any. Parts of this Hadeeth were narrated with authentic chains but without the addition of bating between Maghrib and 'Ishaa, which is not found in any of the well known books of Hadeeth.
Bathing during the last ten, or on the day that it is thought to be Laylatul Qadr is from the etiquettes of some of the Salaf and the article will be updated to include this.

 Source