Dead Hearts

Imam Ibn ul Qayyim al Jawziyyah

In the Name of Allh, the Most Beneficent, the Most Merciful. While thousands of Muslims are killed all over the world, and while tens of thousands are imprisoned and tortured for calling to the path of Allah and for enjoining the good and forbidding the evil, most Muslims remain remarkably silent and have no worry except for the material things of life. Their hearts have been filled with the love of this life and the forgetfulness of the Hereafter. Allah says in the Qur'an:

} 96 : {

{And verily, you will find them (the Jews) the greediest of mankind for life and (even greedier) than those who - ascribe partners to Allah (and do not believe in Resurrection Magians ,pagans, and idolaters, etc.). Everyone of them wishes that he could be given a life of a thousand years. But the grant of such life will not save him even a little from (due) punishment. And Allah is All-Seer of what they do.} [Al Baqarah, 2:96] Many Muslims today have become so much attached to their life that their desire is to dwell among their family, house, money and commerce. They have forgotten that matters of the Hereafter should come before matters of this life and that we must strive to follow the orders of Allah, not just those we find easy and convenient to follow. Some Muslims today claim that it is better to perform extra prayers and extra fasting rather than enjoin the good and forbid the evil or defend the lives of weak Muslims. Such people would even blame the Muslims who strive to perform these obligations . This is what Ibn al-Qayyim had to say about such people: ''The Shaitan has misled most people by beautifying for them the performance of certain voluntary acts of worship such as voluntary prayers and voluntary fasting while neglecting other obligatory acts of worship such as enjoining the good and eradicating the evil, to the extent that they do not even make the intention of performing them whenever they are able to. Such people are considered by the scholars to be on the bottom of the scale of religion: For the essence of our religion is to perform what Allah ordered us to do. The one who does not perform his obligations is actually worse than the one who performs sins. Anyone having some knowledge about the revelation of Allah, the guidance of the Prophet, sallallahu alayhe wa sallam, and the life of the companions would conclude that those who are pointed at today as the most pious people are in fact the least pious. Indeed, what kind of piety is there in a person who witnesses Allah's sanctities being violated, his religion abandoned, the Sunnah of His Messenger shunned, and yet remains still with a cold heart and a shut mouth' Such a person is like a dumb Shaitan! In the same way the one who talks falsehood is a speaking Shaitan. Isn't the misfortune of Islam due only to those who whenever their life and food are secure, would not care about what happens to the religion? The best among them would offer a sorry face. But if they were challenged in one of the things their heart is attached to like their money, they would spare no efforts to get it back. These people, besides deserving the anger of Allah, are afflicted with the greatest calamity without even knowing it: They have a dead heart. Indeed the more alive a person's heart is, the stronger its anger for the sake of Allah and the more complete his support to Islam and Muslim.

Abdullah bin al-Mubarak was a scholar known for simultaneously combining numerous traits of virtue. In fact, his friends would sit and count all of the good things that were part of his character and personality. Adh-Dhahabi related that they said :Lets sit and count the good traits that Ibn al-Mubarak has, So, they ended up listing: Knowledge, Fiqh, literature, grammar, language, zuhd, eloquence, poetry, praying at night, worship, Hajj, Jihad, bravery, instinct, strength, speaking little in what doesnt concern him, fairness, and lack of conflict with his companions. Reading through his life story, one sees exactly this and cannot help but to derive brief yet heavy lessons from how this man lived: 1- No matter how bad you think you are, you can always become better. In Tartib al-Madarik ,(159/1) al-Qadi Iyad mentioned that Ibn al-Mubarak was asked about the circumstances in which he began studying. He replied :I was a youth who drank wine and loved music and singing while engaging in these filthy acts. So, I gathered some friends to one of my gardens where there were sweet apples, and we ate and drank until we passed out while drunk. At the end of the night, I woke up and picked up the stringed oud and began singing: Isnt it time that you had mercy on me And we rebel against those who criticize us? And I was unable to pronounce the words as I intended. When I tried again, the oud began speaking to me as if it were a person, saying the verse :

Ten Lessons Ibn al-Mubarak Taught Us

16 :} {
Isnt it time for the hearts of those who believe to be affected by Allahs reminder] [Al-Hadid 57:16] So, I said :Yes, O Lord !And I smashed the oud, spilled the wine, and my repentance with all its realities came by the grace of Allah, and I turned towards knowledge and worship. 2 You should associate with honorable people. In Sifat as-Safwah ,(323/2) Ibn al-Jawzi mentioned :Ibn al-Mubaraks home in Marw was vast. It measured fifty square yards. There was no person known for knowledge, worship, manhood, or high status in Marw except that you saw him in this house. 3 You should be a helpful guest. In Sifat as-Safwah ,(324/2) it is narrated that when an-Nadr bin Muhammads son got married, he invited Ibn al-Mubarak ,and when he arrived, Ibn al-

Mubarak got up to serve the guests. an-Nadr did not leave him and swore that he would tell him to leave until he finally sat down. 4 You should give money to the poor. In Sifat as-Safwah ,(327/2) Ibn al-Jawzi mentions that Ibn al-Mubarak would spend a hundred thousand dirhams a year on the poor. 5 You should always return borrowed items to their owners. In Sifat as-Safwah ,(329/2) al-Hasan bin Arafah said that Abdullah bin alMubarak told him :I borrowed a pen from someone in Sham, and I intended to return it to its owner. When I arrived in Marw (in Turkmenistan!), I saw that I still had it with me. Abu Ali (al-Hasans nickname), I went all the way back to Sham to return the pen to its owner! 6 You should be brave, and hide your good deeds. In Sifat as-Safwah ,(329/2) Abdah bin Sulayman said :We were on an expedition in the lands of the Romans with Abdullah bin al-Mubarak. We met the enemy, and when the two armies met, a man came out from their side calling for a duel. One of our men went out to him and dueled with him for an hour, injuring him and killing him. Another came out, and he killed him. He called for another duel, and another man came out. They dueled for an hour, and he injured and killed him as well. The people gathered around this man, and I was with them, and saw that he was covering his face with his sleeve. I took the edge of his sleeve and pulled it away to find that it was Abdullah bin alMubarak ,and in the version reported by adh-Dhahabi, he made him swear not to reveal his identity until the day he died. 7 You should have a tender heart. In Sifat as-Safwah ,(330/2) al-Qasim bin Muhammad said :We were on a journey with Ibn al-Mubarak, and I was always asking myself: what is so special about this man that he is so famous? If he prays, so do we. If he fasts, so do we. If he fights, so do we. If he makes Hajj, so do we. One night, we spent the night in a house traveling on the way to Sham. The lamp went out, and some of us woke up. So, he took the lamp outside to light it, and stayed outside for a while. When he came back in with the lamp, I caught a glimpse of Ibn al-Mubaraks face, and saw that his beard was wet with his tears. I said to myself :This fear of Allah is what has made this man better than us. When the lamp went out and we were in darkness, he remembered the Day of Resurrection".

8 You should be generous to your friends. In Sifat as-Safwah ,(329/2) Ismail bin Ayyash said :I dont know of a single good trait except that Allah has placed it in Abdullah bin al-Mubarak. My friends told me that they were travelling with him from Egypt to Makkah, and he was serving them khabis (a sweet flour dish) while he was fasting the entire trip. 9 You should not give in to Satans whispers. In Tartib al-Madarik ,(159/1) it is related that Ibn al-Mubarak was making ablution, and Satan came to him and said :You did not wipe over this part of your body .Ibn al-Mubarak said :I did .Satan said :No, you didnt .So, Ibn alMubarak said :You are the one making the claim, and you must therefore bring proof to back the claim up. 10 You should sincerely pray for people to accept Islam. In Tartib al-Madarik ,(162/1) it is related that al-Hasan bin Isa bin Sirjis would walk by Ibn al-Mubarak, and he was a Christian. Ibn al-Mubarak asked who he was, and was told :He is a Christian .So, Ibn al-Mubarak said :O Allah, grant him Islam .So, Allah answered his supplication and al-Hasan became an excellent Muslim, and he traveled to seek knowledge and became one of the scholars of the Ummah.

18 Benefits of Prayer
In his excellent book, Zaad al-Ma'aad, in the section which includes the book, At-Tibb an-Nabawee, Shaykh al-Islaam Ibn al-Qayyim) may Allaah have Mercy on him) stated in his alphabetized discussion of medicines and nutrition: Allaah the Exalted has said: 45 :} { {And seek help in patience and As-Salat (the prayer) and truly it is extremely heavy and hard except for Al-Khashi'un [i.e. the true believers in Allah - those who obey Allah with full submission, fear much from His Punishment, and believe in His Promise (Paradise, etc.) and in His Warnings (Hell, etc.)].} [Al-Baqara 2:45]. And He has said: 153 :} { {O you who believe! Seek help in patience and As-Salat (the prayer). Truly! Allah is with As-Sabirin (the patient ones, etc.).} [Al-Baqara 2:153]. And He, the Exalted One, has said: } 132 :{
Imam Ibn ul Qayyim al Jawziyyah

And in the Books of Sunnah it is reported that the Messenger of Allaah (sallallaahu 'alayhe wa sallam) used to hasten to prayer whenever an affair disturbed him. And previously discussed was the concept of healing most ailments through prayer before seeking out other ways of dealing with them. 1. Prayer is something that causes one to receive sustenance. 2. It is something that safeguards one's physical health. 3. It keeps away harmful things. 4. It casts away illnesses. 5. It strengthens the heart. 6. It brightens one's countenance. 7. It delights the soul. 8. It gets rid of laziness. 9. It makes the limbs active. 10. It increases one's physical strength. 11. It expands the chest (making one at ease and giving him insight.( 12. It is nourishment for the soul. 13. It illuminates the heart. 14. It safeguards one's blessings. 15. It repels catastrophes. 16. It brings on blessings. 17. It keeps away the Shaytaan (the Devil). 18. It draws one close to Ar-Rahmaan (Allaah, the Most Merciful). And overall it has an amazing effect on the health of the body and heart, and in strengthening them and expelling harmful pollutants from them. No two people have been afflicted with any disability, disease, or other calamity, except that the portion of the one who prays is less and his outcome is cleaner. Also, prayer has an amazing effect on the evils of the dunyaa (the worldly life) and how it repels them, especially when the prayer is performed properly and completely, inwardly and outwardly. Nothing keeps the evils of the dunyaa at bay and brings on the benefits of it like prayer. The reason behind this is that prayer is one's connection to Allaah, the Mighty and Majestic. So based on the strength of a person's relationship with his Lord, the Mighty and Majestic, the doors of goodness will accordingly be opened up for him, bad things and the reasons for them befalling him will be cut off, and the elements of success granted by His Lord, the Mighty and Majestic, will begin

{And enjoin As-Salat (the prayer) on your family, and be patient in offering them [i.e. the Salat (prayers)]. We ask not of you a provision (i.e. to give Us something: money, etc.); We provide for you. And the good end (i.e. Paradise) is for the Muttaqun (pious).} [Taa-Haa 20:132].

pouring in, along with safety and good health, wealth and worldly riches, relaxation, bliss, enjoyment, and all types of joyful affairs will be brought to him, and in an expedient manner, too .

The Consequences of Committing Sins

The great scholar Ibn Al-Qayyim Al-Jawziyyah wrote the following words in a famous tract called Al-Jawaab Al-Kaafi in response to a letter written to him by an individual who was seeking advice on how to rid himself of major sin. We take a look at the dire consequences of committing sins in general: 1 :The Prevention of Knowledge. Knowledge is a light which Allah throws into the heart, and disobedience extinguishes this light .Imaam Shaafiee said :
Imam Ibn ul Qayyim al Jawziyyah

2 :The Prevention of Sustenance, Just as Taqwaa brings about sustenance, the abandonment of Taqwaa causes poverty. There is nothing which can bring about sustenance like the abandonment of disobedience. 3 :The Prevention of Obedience (to Allah). If there was no other punishment for sin other than that it prevents one from obedience to Allah then this would be sufficient. 4 :Disobedience weakens the heart and the body. Its weakening the heart is something which is clear. Disobedience does not stop weakening it until the life of the heart ceases completely. 5 :Disobedience reduces the life span and destroys any blessings. Just as righteousness increases the life span, sinning reduces it. 6 :Disobedience sows its own seeds and gives birth to itself until separating from it and coming out of it becomes difficult for the servant. 7 :Sins weaken the hearts will and resolve so that the desire for disobedience becomes strong and the desire to repent becomes weak bit by bit until the desire to repent is removed from the heart completely. 8 :Every type of disobedience is a legacy of a nation from among the nations which Allah, the Mighty and Majestic, destroyed. Sodomy is a legacy of the People of Lot. Taking more than ones due right and giving what is less is a legacy of the People of Shuayb. Seeking greatness in the land and causing corruption is a legacy of the People of Pharoah. Pride/arrogance and tyranny is a legacy of the People of Hud. So the disobedient one is wearing the gown of some of these nations who were the enemies of Allah. 9 :Disobedience is a cause of the servant being held in contempt by his Lord .AlHasan Al-Basree (r.a) said :They became contemptible in (His sight) so they

I complained to Wakee about the weakness of my memory So he ordered me to abandon disobedience And informed me that knowledge is light And that the light of Allah is not given to the disobedient.

disobeyed Him. If they were honorable (in His sight) He would have protected them. Allah the Exalted said: {And whomsoever Allah disgraces, none can honour him.} [Al-Hajj 22:18] 10 :The ill-effects of the sinner fall upon those besides him and also the animals as a result of which they are touched by harm. 11 :The servant continues to commit sins until they become very easy for him and seem insignificant in his heart, and this is a sign of destruction. Every time a sin becomes insignificant in the sight of the servant it becomes great in the sight of Allah .Ibn Masood (R.A) said :Indeed, the believer sees his sins as if he was standing at the foot of a mountain fearing that it will fall upon him and the sinner sees his sins like a fly which passes by his nose so he tries to remove it by waving his hand around] .Al-Bukhari] 12 :Disobedience inherits humiliation and lowliness. Honor, all of it, lies in the obedience of Allaah .Abdullaah ibn al-Mubaarak said :I have seen sins kill the hearts and humiliation is inherited by their continuity. The abandonment of sins gives life to the hearts and the prevention of your soul is better for it. 13 :Disobedience corrupts the intellect. The intellect has light and disobedience extinguishes this light. When the light of the intellect is extinguished it becomes weak and deficient. 14 :When disobedience increases, the servants heart becomes sealed so that he becomes of those who are heedless. The Exalted said: {Nay! But on their hearts is the Ran (covering of sins and evil deeds) which they used to earn.} [AlMutaffifeen 83:14] 15 :Sins cause the various types of corruption to occur in the land. Corruption of the waters, the air, the plants, the fruits and the dwelling places. The Exalted said: {Evil (sins and disobedience of Allah, etc.) has appeared on land and sea because of what the hands of men have earned (by oppression and evil deeds, etc.), that Allah may make them taste a part of that which they have done, in order that they may return (by repenting to Allah, and begging His Pardon).} [Ar-Rum 30:41] 16 :The disappearance of modesty, which is the essence of the life of the heart and is the basis of every good. Its disappearance is the disappearance of all that is good. It is authentic from the Messenger (sallallahu alaihi wa sallam) that he said :

A Poet said : And by Allah, there is no good in life or in the world when modesty goes. 17 :Sins weaken and reduce the magnification of Allaah, the Mighty in the heart of the servant.

Modesty is goodness, all of it .[Muslim]

18 :Sins are the cause of Allah forgetting His servant, abandoning him and leaving him to fend for himself with his soul and his shaytaan and in this is the destruction from which no deliverance can be hoped for. 19 :Sins remove the servant from the realm of Ihsaan (doing good) and he is prevented from (obtaining) the reward of those who do good. When Ihsaan fills the heart it prevents it from disobedience. 20 :Disobedience causes the favors of Allah to cease and justify His retribution. No blessing ceases to reach a servant except due to a sin and no retribution is made deserving upon him except due to a sin. Ali (R.A) said :No trial has descended except due to a sin and it (the trial) is not repelled except by repentance. Allaah the Exalted said: {And whatever of misfortune befalls you, it is because of what your hands have earned. And He pardons much.} [Ash-Shura 42:30] And the Exalted also said: {That is so because Allah will never change a grace which He has bestowed on a people until they change what is in their ownselves.} [Anfaal 8:53] May Allah have mercy upon us and help us to abandon the sins that are the causes of our problems. Ameen.

Four Principles for a Noble Character

It is not imagined that one can have noble character except if it is founded upon four pillars: The First :Sabr (Patience) The Second :Iffah (Chastity) The Third :Shujaaah (Courage) The Fourth :Adl (Justice) Patience inspires him to be tolerant, control his anger, endure the harms that he receives from others, to be forbearing and deliberate in his decisions. It motivates him to be gentle and not to be rash or hasty. Chastity inspires him to avoid every imprudent characteristic, whether in statement or action, and encourages him to have a sense of modesty and integrity which is the epitome of all good. It prevents him from fornication, stinginess, lying, backbiting and spreading tales to cause separation and discord between the people. Courage inspires him to have a sense of self esteem, to emphasize high and noble manners and to make it apart of his natural disposition. It also encourages him to exert himself and to be generous, which is in essence, true courage and it leads to strong will and self determination. It encourages him to distance himself from his ardent lowly desires, to control his anger, and to be forbearing because
Imam Ibn ul Qayyim al Jawziyyah

by such, he can control his temper, take it by the reins and curb his violent and destructive behavior just as the Messenger (salla Allahu alaihi wa sallam) said: The Strong is not the one who can wrestle his opponent to the ground but rather the strong is the one who can control himself when he gets angry . [Agreed upon] This is true genuine courage and it is the sole trait that the slave utilizes to conquer his opponent. Justice encourages him to be impartial in his behavior with people and to be moderate between the two extremes of negligence and extremism. It motivates him to be generous and kind; which is the middle course between absolute degradation and arrogance, and to make this a part of his disposition and makeup. It encourages him to be courageous; which is the middle course between cowardice and imprudence, and to be forbearing; which is the middle course between extreme unnecessary anger and ignominy. These four virtuous characteristics are the axis and provenance of all noble manners and the foundation of all repugnant and ignominious characteristics are built upon four pillars: The First :Jahl (Ignorance) The Second :Dhulm (Oppression) The Third :Shahwah (following ones lowly desires) The Fourth :Ghadab (Anger) Ignorance allows him to view good in the form of evil and evil in the form of good, and to consider that which is complete to be incomplete and that which is incomplete to be complete. Oppression causes him to put things in places which are not appropriate for them, so he gets angry when its time to be happy and he is happy when its time to be angry. He is ignorant and hasty when its time to be deliberate and deliberate when its time to be hasty, he is stingy when it is time to be generous and generous when its time to be stingy. He is weak when it is time to be courageous and assume responsibility, and he assumes responsibility when it is time to take a step back (and let someone else undertake the initiative). He is gentle and lenient when it is time to be harsh and firm and he is harsh and firm when it is time to be lenient. He is humble when it is time to be superior and arrogant when it is time to be humble. Following (his) lowly desires encourages him to be diligent in obtaining that which the soul ardently desires, to be stingy and greedy. It encourages him to adorn himself with all types of despicable and imprudent characteristics. Anger incites him to be arrogant, jealous, envious, to hold enmity of others and to be imprudent and shameless. The foundation of these four repugnant and blameworthy characteristics; are two pillars: Either extreme self ignominy, Or extreme self pride.

Be in this life as if you were a stranger or a traveller on a path - al-Hafidh Ibn Rajab
: ) (. : .
Ibn Umar (R.A) said: Allaahs Messenger (Sallallahu Alaihi Wa Sallam) took me by my shoulder and said :Be in this life as if you were a stranger or a traveller on a path. Ibn Umar used to say,If you reach the evening then do not expect to reach the morning, and if you reach the morning then do not expect to reach the evening. Take from your health before your sickness, and from your life before your death ".[Reported by al-Bukhari] This hadith is the foundation for limiting ones hope in this life. So a believer must not take this life as a homeland or permanent residence, his heart being tranquil and resting assured within it. Rather, he must be in it as if he were on a journey, preparing himself to depart. The advice of the Prophets and their followers confirmed this. Allah said, narrating upon a believer at the time of Firawn that he said: "O my people! Truly, this life of the world is nothing but a (quick passing) enjoyment, and verily, the hereafter that is the home that will remain forever ". [Ghafir 40: 39] Ali ibn Abi Talib used to say ,Certainly this life has begun travelling away, and the hereafter has begun travelling forward, and each has its children. So be from the children of the hereafter, and dont be from the children of this life. For indeed today there is action with no account, and tomorrow there will be account with no action. Umar ibn Abdul Azeez said in his khutbah,This life is not your permanent abode. Allaah has prescribed for it to come to an end and He has prescribed for its people to depart from it. How often has a thriving population been ruined for something insignificant, and how often has a joyful resident been made to depart for something insignificant. So prepare well, may Allaah have mercy on you, for the journey with the best of what you have of preparations, and take provisions, for the best of provisions is Taqwa. So if this life is not a permanent residence nor homeland for the believer, then the situation of the believer in it must be either one of two conditions: Either as if he were a stranger residing in a strange land with his main concern being to take provisions for his return to his real homeland; or as if he were a traveller, in no way residing in it, rather his every night and day is spent going to his land of residence.

39 :} {

For this, the Prophet (Sallallahu Alaihi Wa Sallam) advised Ibn Umar to be in this life in one of these two conditions: The first condition :That the believer abandons himself as if he were a stranger in this life, appearing to be a resident, yet really in a strange land. So his heart is not attached to this strange land. Rather, his heart is attached to his homeland that he is returning to. He is only staying in this life to fulfill his objective preparing for the return to his homeland. Al-Fudhayl ibn Iyyad said :A believer in this life is worried and sad. His worry is the objective of preparing himself. So whoevers condition in this life is such, then he has no concern other than taking provisions from what will benefit him during the return to his homeland. So he does not compete with the people of the land, among whom he is merely a stranger, in what they consider honorable. And he does not become worried if he seems insignificant among them. Al-Hasan (al-Basri (said :The believer is like a stranger. He does not become worried due to being insignificant in it (this life), and he does not compete for honor in it. His condition is one and the people are in another condition. Whenever Allah created Adam) Alayhis Salaam), He made him and his wife reside in Paradise. Then he was put out of it, yet was promised to return to it, he and the righteous ones among his offspring. So the believer is always longing for his first homeland The second condition :That the believer lowers himself in this life as if he were a traveller, in no way residing in it. He is only moving along in one of the points of his journey until he finishes his journey to its end, which is death. Whoevers condition in this life is such, then his main concern is obtaining the provision for the journey. He is not concerned with an Abundance of the enjoyment of this life. For this reason, the Prophet (Sallallahu Alaihi Wa Sallam) advised a group of his Companions for their main concern in this life to be like the provision of a traveller. One of the Salaf wrote to one of his brothers: Oh my brother, it appears to you as if you are a resident. However, you are really only persistently travelling, and you are moving rapidly. Death is heading towards you, and this life is passing behind you. What has passed of your life will not return to you (to rectify it) on the Day of Taghabun (The Day of Resurrection). Al-Fudhayl ibn Iyyad said to a man ,How many (years) have come upon you? He replied ,Sixty years. He said ,Therefore, for sixty years you have been going to your Lord and you are about to reach (Him). So the man said ,To Allaah we belong and to Him we are returning! So al-Fudhayl asked ,Do you know the meaning of that (statement)? You are saying ,I belong to Allaah as a servant and I am going to return to Him .So

whoever knows that he belongs to Allaah as a servant and that he will return to him, then he should know that he will be stopped. And whoever knows that he will be stopped, then he should know that he will be questioned. And whoever knows that he will be questioned, then let him prepare an answer for the question. The man asked ,So what should I do? He said ,It is easy. The man again asked ,What is it? al-Fudhayl said ,Do good in what remains, then what has passed shall be forgiven. Yet, if you do evil in what remains, then you will be taken to account for what has passed as well as for what remains. Some of the wise people said ,Whoever made the days and nights his riding animal, then they will take him (to his destination) even if he doesnt move. al-Awzaai wrote to one of his brothers ,As to what follows: You have been encompassed from every side. Know that you are moving forward with each day and night. So beware of Allaah and of the standing between His hands. And your final promise will be with Him. Was-Salam. As for the advice of Ibn Umar, then it is based upon this Hadeeth that he himself has narrated. It (his advice) includes an end to prolonged hope. And that if a person happens to reach the evening, then he should not wait for, or expect to reach the morning. And if he happens to reach the morning, then he should not wait for, or expect to reach the evening. Rather, he should assume that his end will reach him before that. With this same meaning, more than one of the scholars have explained the concept of having Zuhd in this life. Al-Marwathi said: It was said to Abu Abdullah meaning Ahmad (ibn Hanbal), What is the meaning of having Zuhd in this life? He said ,Not prolonging hope too much He who says when he wakes up ,I will not reach the evening. He said ,And Sufyaan (ath-Thawri) said likewise. It was then said to Abu Abdullah ,With what do we seek help in not rolonging our hope? He replied ,We dont know. It is only by Tawfiq (Success exclusively granted by Allaah). As for his (Ibn Umars) statement :Take (advantage) from your health before your sickness, and from your life before your death. Meaning :Take advantage of being able to do righteous deeds with what remains of your health before sickness prevents you from them, and from your life before death prevents you from them. And in another narration.. : For surely, oh servant of Allah, you dont even know what your own name will be tomorrow.

Meaning :Perhaps tomorrow you will be among the dead, not the living. The meaning of this advice has been reported from the Prophet (Sallallahu Alaihi Wa Sallam) from a different perspective. It is reported that Ibn Abbas narrated that the Prophet (Sallallahu Alaihi Wa Sallam) said :

:
There are two blessing which many people are deprived of: health and free time . [Reported by :Bukhari] And in the Mustadrak of al-Hakim ,it is reported that Ibn Abbas narrated that the Messenger of Allaah (Sallallahu Alaihi Wa Sallam) said to a man while advising him :

:
Take advantage of five things before five other things: from your youth before your old age, your health before your sickness, your richness before your poverty, your free time before you become occupied, and from your life before your death. The meaning of this is that all of these things hinder the performance of deeds. Some of them personally preoccupy the person such as his poverty, richness, sickness, his old age, or his death. Others are more general such as the establishment of the Last Hour, the appearance of the Dajjal, and o ther disturbing trials as is mentioned in the Hadeeth :

Take the initiative to do deeds, before trials come like a piece of a dark night (unexpectedly) [Reported by Muslim] After the appearance of some of these more general events, no deeds will be of any benefit as Allah said :

:} { 158
The day that some of the Signs of your Lord do come, no good will it do to a person to believe then, if he believed not before, nor earned good (by performing deeds of righteousness) through his Faith] .Al-An'am 6: 158] In the two Saheehs (al-Bukhari and Muslim), Abu Hurayrah narrated that the Prophet (Sallallahu Alaihi Wa Sallam) said :

. . } {
The Hour will not be established until the sun rises from the west. So when it rises and the people see it, they will all believe. That is when the faith of a person will not benefit him if he did not previously believe or if he did not earn good by his faith.]

And in Saheeh Muslim, the Prophet (Sallallahu Alaihi Wa Sallam) said :

: . .
There are three events that if they occur, the faith of a person will not benefit him if he did not previously believe or if he did not earn good by his faith: the rising of the sun from the west, the Dajjal, and the Beast from the earth. [Reported by Muslim] Also in Sahh Muslim, the Prophet (Sallallahu Alaihi Wa Sallam) said :

Whoever repents before the sun rises from the west, Allaah will accept his repentance] .Reported by Muslim] Abu Musa narrated that the Prophet (Sallallahu Alaihi Wa Sallam) said:

. .
Allah extends his hand during the night to accept the repentance of the sinner of the day, and He extends his hand during the day to accept the repentance of the sinner of the night, until the sun rises from the west. [Reported by Muslim] So the believer must take the initiative in performing righteous deeds before he is overtaken by the decree and prevented from doing them either by sickness or death, or by some of these signs reaching him after which no deed will be accepted. Abu Hazim said,The merchandise of the hereafter is in little demand. It is about to be spent with no one obtaining it except a few, not many. So when a person is prevented from deeds, nothing remains for him except regret and sorrow. He will wish to return to the previous situation in which he was be able to perform deeds, yet wishing at that time will not benefit him in anything. Allah, the Most High says :

} 58-54 : {
And turn in repentance and in obedience with true Faith (Islamic Monotheism) to your Lord and submit to Him, (in Islam), before the torment comes upon you, then you will not be helped. And follow the best of that which is sent down to you from your Lord (i.e. this Quraan, do what it orders you to do and keep away from what it forbids), before the torment comes on you suddenly while you perceive not! Lest a person should say :Alas, my grief that I was undutiful to Allaah (i.e. I have not done what Allah has ordered me to do), and I was indeed

among those who mocked [at the truth!' i.e. La ilaha ill-Allah (none has the right to be worshipped but Allah), the Qur'aan, and Muhammad and at the faithful believers, etc.] Or (lest) he should say :If only Allah had guided me, I should indeed have been among the Muttaqn (pious and righteous people .(Or (lest) he should say when he sees the torment :If only I had another chance (to return to the world) then I should indeed be among the Muhsinn (good-doers] .(AzZumar 39: 54-58] And He says :

} 100-99 : {

Until, when death comes to one of them (those who join partners with Allah), he says :My Lord! Send me back, so that I may do good in that which I have left behind !No! It is but a word that he speaks, and behind them is Barzakh (a barrier) until the Day when they will be resurrected] .Al-Mu'minn 23: 99-100] And He, the Mighty and Majestic, says :

} {
And spend (in charity) of that with which We have provided you, before death comes to one of you and he says :My Lord! If only You would give me respite for a little while (i.e. return to the worldly life), then I should give Sadaqah (i.e. Zakat) of my wealth, and be among the righteous. And Allah grants respite to none when his appointed time (death) comes. And Allah is All-Aware of what you do .[Al-Munafiqun: 10-11] So since the matter is like this, it is incumbent upon the believer to take advantage of what remains from his life. In explanation of this, it is said :the remainder of the believers life is priceless. Said ibn Jubayr said ,Each day the believer lives, is a treasure.

The Status of the Arabic Language in Islm

As for becoming accustomed to talking to one another in a language other than Arabic, which is the symbol of Islm and the language of the Qurn, so that this becomes a habit in the land, with ones family and household members, with ones friends, in the marketplace, when addressing government representatives or authority figures or when speaking to people of knowledge, undoubtedly this is makrooh (disliked), because it involves being like the non-Arabs, which is makrooh, as stated previously. Hence when the early Muslims went to live in Syria and Egypt, where the people spoke Byzantine Greek, and in Iraq and Khurasaan, where the people spoke
Shaykh al-Islam Ibn Taymiyyah

Persian, and North Africa (al-Maghrib) where the people spoke Berber, they taught the people of those countries to speak Arabic, so that Arabic became the prevalent language in those lands, and all the people, Muslim and kafir alike, spoke Arabic. Such was also the case in Khurasaan in the past, then they became lax with regard to the language and got used to speaking Farsi until it became prevalent and Arabic was forgotten by most of them. Undoubtedly this is disliked. The best way is to become accustomed to speaking Arabic so that the young people will learn it in their homes and schools, so that the symbol of Islm and its people will prevail. This will make it easier for the people of Islm to understand the Qurn and Sunnah, and the words of the Salaf, unlike a person who gets used to speaking one language, then wants to learn another, and finds it difficult. Know that being used to using a language has a clear and strong effect on ones thinking, behaviour and religious commitment. It also has an effect on making one resemble the early generations of this Ummah, the Companions and the Taabieen. Being like them improves ones thinking, Religious commitment and behaviour. Moreover, the Arabic language itself is part of Islm, and knowing Arabic is an obligatory duty. If it is a duty to understand the Qurn and Sunnah, and they cannot be understood without knowing Arabic, then the means that is needed to fulfill the duty is also obligatory. There are things which are obligatory on all individuals (fard ayn), and others which are obligatory on the community or Ummah (fard kifaayah, i.e., if some people fulfill them the rest are relieved of the obligation.) This is the meaning of the report narrated by Abu Bakr Ibn Abee Shaybah who said :Isa Ibn Yonus told us from Thawr from Umar Ibn Yazeed that Umar wrote to Abu Moosa al-Asharee (R.A) and said :Learn the Sunnah and learn Arabic; learn the Qurn in Arabic for it is Arabic". According to another hadith narrated from Umar (R.A), he said :Learn Arabic for it is part of your Religion, and learn how the estate of the deceased should be divided (faraaid) for these are part of your Religion. This command of Umar, to learn Arabic and the Shareeah combines the things that are needed, for Religion involves understanding words and actions. Understanding Arabic is the way to understand the words of Islm, and understanding the Sunnah is the way to understand the actions of Islm This is a good question and there is a beautiful answer! Allaah has commanded us with every action that is good for us and prohibited us from performing every action that is bad for us. Allaah orders the Muslim woman to wear the hijaab

Why Should I Wear The Hijab?

when she steps out of the security of her home or when in the presence of strange men. So to wear the hijab is a source of great good for you the Muslim woman for many reasons. Among them: 1. You please Allaah. You are obeying the commands of your Lord when you wear the hijaab and you can expect great rewards in return. 2. It is Allaahs protection of your natural beauty. You are too precious to be on display for each man to see. 3. It is Allaahs preservation of your chastity. 4. Allaah purifies your heart and mind through the hijab. 5. Allaah beautifies your inner and outer countenance with hijab. Outwardly your hijaab reflects innocence, purity, modesty, shyness, serenity, contentment and obedience to your Lord. Inwardly you cultivate the same. 6. Allaah defines your femininity through the hijab. You are a woman who respects her womanhood. Allaah wants you to be respected by others, and for you to respect yourself. 7. Allaah raises your dignity through the hijab. When a strange man looks at you, he respects you because he sees that you respect yourself. 8. Allaah protects your honour 100% through your hijab. Men do not gaze at you in a sensual way, they do not approach you in a sensual way, and neither do they speak to you in a sensual way. Rather, a man holds you in high esteem and that is just by one glance at you! 9. Allaah gives you nobility through the hijaab. You are noble not degraded because you covered not naked. 10. Allaah demonstrates your equality as a Muslim woman through the hijaab. Your Lord bestows upon you equal worth as your male counterpart, and gives you a host of beautiful rights and liberties. You express your acceptance of these unique rights by putting on the hijab. 11. Allaah defines your role as a Muslim woman through the hijab. You are a someone with important duties. You are a reflection of a woman of action not idle pursuits. You display your sense of direction and purpose through your hijab. You are someone that people take seriously. 12. Allaah expresses your independence through the hijab. You are stating clearly that you are an obedient servant of the Greatest Master. You will obey no one else and follow no other way. You are not a slave to any man, nor a slave to any nation. You are free and independent from all man-made systems. 13. Allaah gives you the freedom of movement and expression through the hijaab. You are able to move about and communicate without fear of harassment. Your hijaab gives you a unique confidence. 14. Allaah wants others to treat you a Muslim woman with kindness. And the hijaab brings about the best treatment of men towards you.

15. Allaah wants your beauty to be preserved and saved for just one man to enjoy your husband. 16. Allaah helps you to enjoy a successful marriage through wearing hijaab. Because you reserve your beauty for one man alone, your husbands love for you increases, he cherishes you more, he respects you more and he honours you more. So your hijaab contributes to a successful and lasting marriage relationship. 17. Allaah brings about peace and stability in the society through the hijab! Yes this is true! Men do not cause corruption by forming illegal relationships because you the Muslim woman calm their passions. When a man looks at you, he feels at ease, not tempted to fornicate. So a Muslim woman in hijaab is dignified, not dishonored, noble, not degraded, liberated, not subjugated, purified, not sullied, independent, not a slave, protected, not exposed, respected, not laughed at, confident, not insecure, obedient, not a sinner, a guarded pearl, not a prostitute. Dear Muslim sister! Come towards the gates of Paradise with us! Fulfill your duties towards Allaah, put on your adornment put on your hijaab, and race towards Jannah (Paradise) by doing all good actions. You should agree by now that wearing hijab is extremely beneficial it must be because Allaah only commands what is good. and believe me dear sister, it is good to obey the commands of your Lord. Their reward is with their Lord: Gardens of Eden underneath which rivers flow wherein they will dwell for ever; Allaah is pleased with them, and they are pleased with Him; this is (in store) for whoever fears his Lord. [SooratulBayyinah 98:8]