‘Ali bin Husain (rahimahullah), also known by the title Zainul ‘Aabideen, was the grandson of Sayyiduna ‘Ali (radhiyallahu ‘anhu) and the son of Sayyiduna Husain (radhiyallahu ‘anhu).
On one occasion, Zainul ‘Aabdieen (rahimahullah) was performing wudhu while his slave girl was assisting him by pouring the water onto his limbs from a pitcher. As she was pouring the water, it so happened that the pitcher fell from her hand, striking Zainul ‘Aabdieen (rahimahullah) on his head and injuring him. On suffering the injury, Zainul ‘Aabdieen (rahimahullah) looked up at the slave girl (in anger).
The slave girl addressed him saying, “Allah Ta‘ala mentions (while describing the people of taqwa):
“And those who suppress their anger”
As soon as he heard this, Zainul ‘Aabideen (rahimahullah) responded, “I have suppressed my anger.”
The slave girl then continued reciting the verse,
“وَالْعَافِينَ عَنِ النَّاسِ”
“And those who forgive people”
Hearing this, Zainul ‘Aabideen (rahimahullah) submitted, “(I have forgiven you), may Allah Ta‘ala forgive you.”
Finally, the slave girl recited:
“وَاللَّـهُ يُحِبُّ الْمُحْسِنِينَ”
“And Allah Ta‘ala loves those who do good.”
When he heard this, Zainul ‘Aabideen (rahimahullah) replied, “Go, for I have set you free!”
(Shu‘abul Imaan #7964)
Every human has emotions, and we cannot control our emotions by ‘switching them off’. However, this does not mean that we should allow our emotions to control us. Hence, although anger is a natural emotion, and we will definitely become angry from time to time, we should not vent our anger in a manner that will displease Allah Ta‘ala. Instead, Allah Ta‘ala has promised great rewards for the one who suppresses his anger. Allah Ta‘ala has also highlighted this quality as being among the signs of the people of taqwa. It is for this reason that Zainul ‘Aabideen (rahimahullah) did not retaliate or punish the slave girl in any way.
One is for a person to suppress his anger and abstain from retaliating. However, he may still be angry and harbour a grudge in his heart. Hence, the demand of taqwa is that we cleanse our hearts of all ill-feelings by forgiving and forgetting.
The hadeeth teaches us that if any person behaves badly towards us or harms us, then we should reciprocate by showing that person good character and kindness. Hence, Zainul ‘Aabideen (rahimahullah) freed the slave girl.
The pious friends of Allah Ta‘ala are such that as soon as they hear a verse of the Quraan Majeed, a hadeeth of Rasulullah (sallallahu ‘alaihi wasallam) or a law of Deen, then out of respect for Deen, they immediately submit and comply. They do not attempt to justify, argue or rationalise in any way
THE TOLERANCE (HILM) OF IMAM ABU HANIFAH RAHMATULLAHI ALAYH
THIS QISSAH IS NARRATED TO US BY MOULANA MASEEHULLAH RAHMATULLAHI ALAYH
It was one afternoon. At this latter period of Imam-sahib’s life, his body had become somewhat heavy, causing him some difficulty in moving around. Also, his house was situated on high ground, with a fair number of steps to climb to reach the entrance.
This particular afternoon Imam-saheb had just climbed up the steps and entered his house, and had just sat down on the charpai with the intention of lying down to rest, when somebody called out to him from the bottom of the steps:
I wish to ask you some masalah. Please come down.
Imam-saheb came down and asked, What is the masalah that you wish to know?
The person replied, Ofo! Just as you had reached the last two or three steps I forgot!
Imam-saheb said, It is of no consequence. When you remember, you may ask, and Imam-saheb went back up the stairs.
Just as Imam-saheb was about to lie down to rest, this person called out again, I’ve remembered! Come down.
Imam-saheb climbed down again. This time, too, it was the same story: The person said, I had remembered, but just as you reached the last step, I forgot!
Sometimes it was the last step that Imam-saheb had reached, sometimes it was the third or fourth last step, but every time it was the same story, that he had remembered but had forgotten again!
In this way he made Imam-saheb climb up and down six or seven times! Then finally, when Imam-saheb had climbed down and enquired, What is the masalah? this person replied, Yes! Yes! Now I remember!
Imam-saheb said, Go ahead and ask.
The person asked, What is the taste of faeces?
Let us pause for a moment. Did you hear? He wanted to know what faeces tasted like! Is this a masalah? Is this a question to put to anybody? How much trouble and inconvenience did he not put Imam-saheb to, to ask this?
However, with an even temperament (mustaqil mizaj), with steadfastness (istiqamat), with a firm stance (thabite-qadam), Imam-saheb responded very calmly, It depends. What type of faeces are you enquiring about - the taste of fresh faeces, or the taste of stale faeces?
The person said, Well... Both! Tell me the taste of fresh faeces and stale faeces.
Imam-saheb answered, "The taste of fresh faeces is sweet, whereas the taste of stale faeces is bitter.
(Listen carefully now!)
The person said, What, did you taste each of them?
Imam-saheb replied, There is no necessity for one to taste each in order to determine these qualities. There are some signs and indications which will equally lead us to this conclusion. I have noticed that flies tend to settle on freshly-passed faeces. Flies are attracted by sweetness. So, one can conclude that freshly-passed faeces taste sweet. Flies do not settle on stale faeces. Bitterness repels flies. So, again, one can conclude that stale faeces are bitter!
The person said, What you have stated is absolutely correct! Imam-saheb, in turn, asked him,
Why do you say so?
The person explained, I knew the answers beforehand!
He explained further, We were a few people sitting together, having a discussion, and the question came up: In this present age, who is that person who is a sahebe-hilm?
We have explained previously what hilm is. These people wanted to know who is the most accomplished in the quality of hilm, of selflessness, of giving qurbani, of undergoing personal inconvenience for the sake of others.
It was our unanimous opinion that it was Imam Abu Hanifah. I came specifically to put you to the test, so that I could see for myself whether our unanimous opinion was correct or not!
Do you now understand what is kamale-deendari (Perfectionn in peity), kamale-darjah-imani (perfection in the stage of Iman)? We had quoted just now:
Cleanliness and good character are among the stages of Iman
Source: For Friends
THE FIFTY STATIONS IN THE CHISHTIYYAH SOJOURN TO ALLAH TA’ALA – PART 2
THE THIRTEEN STAGES OF TASFIYAH AND TAKHLIYAH (CLEANSING AND REMOVING EVIL TRAITS)
Hirs Alal Maal (Greed for Wealth)
• Reduce your expenditure. • Do not worry and preoccupy yourself with the future. • Think that a greedy person is perpetually in disgrace.
Hirs alal Umr (Desire for Longer Life)
• Remove love of the world from the heart.
Tama’ (Carnal Passion)
• Keep your carnal desires under check. • Do not succumb to your inordinate desires. Desires should be under the reins of the Aqal (intelligence) and the Aql under the reins of the Shariat.
• Think that Allah Ta’ala has complete power over you. If He punishes you at once for each wrong, then what will your condition be? • Think of your wrongs. • Understand that nothing happens without the will of Allah Ta’ala. • Study Hazrat Thanwi’s wa’z Al-Ghadhab(Anger)
• Be attentive before speaking. • Have courage when speaking. • Make amends after speaking. • Repent at any sinful talk. • Think about the harms of false talk.
• Praise the one you are jealous of. • Treat whom you are jealous of with humility and respect.
• Remember death in abundance. • Reflect on the Hadeeth: “A miser is far from people, far from Jannat, close to Jahannam.”
• Rid yourself of love for the world. • Discharge non-congregational acts of Ibaadat in privacy. • With excessive repetition turn Ibaadat into aadat (habit) and the aadat into Ikhlaas (sincerity).
• Think of the favours of Allah Ta’ala. • Reflect over the power of Allah Ta’ala. Whenever He wishes He can snatch the favour away. • Think of the highest stage of perfection. • Reflect over your external faults and shortcomings. • Reflect over your internal faults and shortcomings.
• Bring to mind and reflect over the highest stage of perfection. • Approach others with humility and respect. • Think and meditate over one’s origin (sand and sperm), current state of carrying najaasat (filth, i.e. waste matter in the stomach) and one’s ending (decomposing in the grave). • Reflect over each ni’mat (bounty) of Allah Ta’ala. If it be snatched away, what would your condition be? For instance, had one become insane—Allah forbid—what would one’s condition be?
• Forgive the one despised. • Meet him with humbleness.
Hubb-e-Jaah (Love for Fame)
• Think that neither are those people who praise me going to remain, nor am I.
Hubb-e-Dunya (Love of the World)
• Excessive remembrance of death • Abandon distant and remote plans and ideas. • Stop thinking much about the future.
In South Africa, anyone can become a victim of crime or murder anytime. Sudden death is the new reality... and that reality can be merely crossing the street to buy a loaf of bread in broad DAYLIGHT, never to return home with that loaf. Our most noble Rasulullah (Sallallahu Alaihi wasallam) always sought refuge from a sudden death, as many are caught unprepared to meet their CREATOR in such an instance.
Sudden death is our new reality. It strikes the old and young, rich or poor, the politicians and non-politicians, the police and the civilian population - anyone can be a victim anytime. So, what does SUDDEN DEATH teach me?
SUDDEN DEATH HAS TAUGHT ME THE FOLLOWING:
1) To devote myself and my deeds solely to ﷲ͜عَزَّوَجَــــل and not to care about people's satisfaction. Only Allah can reward me for my deeds, not people.
2) Not to be unnecessarily indebted to anyone, for debts without arrangements for its repayments prevents entry into paradise.
3) That I perform all my Salāh on time and not accumulate Qada, because I do not know if that Salāh might be the last one or not. The same applies to my fasts (saum).
4) That death is not only a path which we will all pass, but it is having an appointment time, even if you are righteous person. Will I be able to face my Allah as a sinner?
5) That what I buy today may not be needed tomorrow, but what Quran I read today and whatever good deeds I perform, I will be in need of it tomorrow. So I need to put Islam in front of everything.
6) That I can only hope to reach Ramadhaan, the season of Maghfirah (forgiveness and repentance) so that I can repent in those days. But I might never reach it. So I should repent and ask forgiveness today, and when the season of forgiveness comes, my reward will increase and if I do not reach that season, I would have taken precaution.
7) That I will not take anything with me except the kafan (shroud). So congratulations to the one who spent his time in obeying ﷲ͜عَزَّوَجَــــل and lightening up his Qabr (grave) with charity and Qur'an. Doing any good deed certainly comes back to you in a good way.
8) That I may have slandered or spoken ill of someone, or may have been just a spectator in an assembly of gossip. My day will cut short if I did not seek forgiveness from him, and on the day of Judgement, I'll become bankrupted because he will be given all my good deeds.
9) That the whole world with all that is in it, is really what Allah says in the Qur'an: "Know that the life of this world is but amusement and diversion and adornment and boasting to one another and competition in increase of wealth and children,"
And nothing more but that. I can not attach my heart to anything temporary - my wife, children, wealth, and status included.
10) That my Will and Testaments be updated regularly as per Islamic requirements, and I not be unduly punished in the grave for violating the Islamic principles of inheritance at a time when I am no more.
SUDDEN ĐEATH HAS TAUGHT ME TO BE READY FOR DEATH ANYTIME.
MAY ALLAH TA'ALA GRANT ALL OUR VICTIMS OF CRIME AND MURDER THE STATUS OF SHAHADAH (MARTYRDOM) AND ELEVATE THEIR POSITIONS IN ILLIYYEEN - AMEEN.
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29 October 2018
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