“And hold fast to Allah; He is your Maula (Patron,
Lord, etc.), what an Excellent Maula (Patron, Lord, etc.) and what an
Excellent Helper!’’ [22:78]
Imaam Ibnul Qayyim said, “When you hold fast to Allah, He will protect you. Allah will help you against (the evil urges) of your souls and shaytaan – the two enemies that never isolate themselves from a person. Their enmity is more harmful than an apparent enemy. Therefore, being given help against them is the most important thing and a person’s need of it is more than (his need for other things). And the completeness of this help is based on the level of one’s attachment to Allah.”’ [Jalaa Al-Af’haam]
Imaam Al-Aajurri said: "It is obligated on the one who hears this from Allah (i.e. the affairs stated about the nafs in the Qur’an and Sunnah) that he is more careful or cautious about his nafs than an enemy that wants to kill him, or take his wealth, or violate his honour. If someone says: “Why do you obligate – on me – this precaution about the Nafs until you place it in a situation that is more severe than an enemy whose enmity is certainly very manifest? It should then be said to him, “The enemy of yours who wants to kill you, or wants to take your wealth or violate your honour, if he overcomes you with what he does to you, then indeed Allah will expiate some of your sins and raise your status, but this will not be the case with the nafs because if the nafs overcomes you by way of that which you desire – that which you have been forbidden, then this contains destruction for you in this Duniya and the Akhirah- disgrace and severe punishment in the Duniyah, an evil state in the sight of Allah and destination in the Akhirah.
Imaam Ibnul Qayyim said, “When you hold fast to Allah, He will protect you. Allah will help you against (the evil urges) of your souls and shaytaan – the two enemies that never isolate themselves from a person. Their enmity is more harmful than an apparent enemy. Therefore, being given help against them is the most important thing and a person’s need of it is more than (his need for other things). And the completeness of this help is based on the level of one’s attachment to Allah.”’ [Jalaa Al-Af’haam]
Imaam Al-Aajurri said: "It is obligated on the one who hears this from Allah (i.e. the affairs stated about the nafs in the Qur’an and Sunnah) that he is more careful or cautious about his nafs than an enemy that wants to kill him, or take his wealth, or violate his honour. If someone says: “Why do you obligate – on me – this precaution about the Nafs until you place it in a situation that is more severe than an enemy whose enmity is certainly very manifest? It should then be said to him, “The enemy of yours who wants to kill you, or wants to take your wealth or violate your honour, if he overcomes you with what he does to you, then indeed Allah will expiate some of your sins and raise your status, but this will not be the case with the nafs because if the nafs overcomes you by way of that which you desire – that which you have been forbidden, then this contains destruction for you in this Duniya and the Akhirah- disgrace and severe punishment in the Duniyah, an evil state in the sight of Allah and destination in the Akhirah.
Therefore the
sensible one compels or obligates caution on his Nafs and strives
against it in a manner more severe than striving against an enemy who
wants to take his wealth and his life. So, he strives against his nafs
in times of anger and in times of happiness. This is how our prophet
disciplined us in various hadith, saying: The Mujaahid is the one who
strives against his Nafs in obedience to Allah.
When a person hears the statement, “Be more careful about your Nafs than an enemy who wants to kill you”, he might be amazed as to how can be the case?! Say to him, “If someone kill you or took your wealth, Allah will expiate your sins, because have you not heard about the hadith about the Muflis?!
Abu Huraira reported that the Messenger of Allah (saws) said, “Do you know who is bankrupt?” They said, “The one without money or goods is bankrupt.” The Prophet said, “Verily, the bankrupt of my Ummah are those who come on the Day of Resurrection with prayers, fasting, and charity, but also insulted this one, slandered that one, ate the wealth of this one, shed the blood of that one, and hit this one. So, this one will be given from his good deeds and that one is given from his deeds. And if his good deeds run out before justice is fulfilled, then their sins will be cast upon him and he will be thrown into the Hellfire.” [Muslim]
So, you will take his deeds and if he has no more deeds to give away, your sins will be given you him and he’ll be in the fire; but as for when our own nafs overcome us by way of that which is haraam, we gain nothing."
[Sharh Adabun Nufoos]
Imaam Al-Aajurri also said: One should strive against his Nafs in times of happiness as well as when he is angry. In supplication: وأسألُك كلمةَ الحقِّ في الرِّضَا والغضب – I ask You (O Allah) to make me true in speech in times of pleasure and anger. [Part of a supplication reported in An-Nasai’e and in Saheeh Al-Jami]
The one who does not utter except the truth during anger and pleasure, then this is a proof of his strong Imaan and that indeed he is in control of his Nafs.
A Beneficial Contemplation Regarding How to Keep Away From Sin!
Ibraheem said, “If you want to disobey Him whilst you are being provided from His provision and living on his earth, then do so in a place where He cannot see you.” The man said, “How can that be when it is the case that He knows everything that is hidden.” Ibraheem said, “O you! Is it right that you eat his provision, live on his earth and you disobey him whilst he sees you and what you do?” The man said, “No; mention the fourth affair.”
Ibraheem said, “When the angel of death comes to take your soul, tell him, ‘Delay its departure until I perform sincere repentance and perform righteous deeds for the sake of Allah.’” The man said, “He (the angel) will not accept that from me.” Ibraheem said, “O you! When it is the case that you cannot repel death until you repent and you know that there is no delay when it comes to you, then how do you hope to escape?” The man said, “Mention the fifth affair.”
When a person hears the statement, “Be more careful about your Nafs than an enemy who wants to kill you”, he might be amazed as to how can be the case?! Say to him, “If someone kill you or took your wealth, Allah will expiate your sins, because have you not heard about the hadith about the Muflis?!
Abu Huraira reported that the Messenger of Allah (saws) said, “Do you know who is bankrupt?” They said, “The one without money or goods is bankrupt.” The Prophet said, “Verily, the bankrupt of my Ummah are those who come on the Day of Resurrection with prayers, fasting, and charity, but also insulted this one, slandered that one, ate the wealth of this one, shed the blood of that one, and hit this one. So, this one will be given from his good deeds and that one is given from his deeds. And if his good deeds run out before justice is fulfilled, then their sins will be cast upon him and he will be thrown into the Hellfire.” [Muslim]
So, you will take his deeds and if he has no more deeds to give away, your sins will be given you him and he’ll be in the fire; but as for when our own nafs overcome us by way of that which is haraam, we gain nothing."
[Sharh Adabun Nufoos]
Imaam Al-Aajurri also said: One should strive against his Nafs in times of happiness as well as when he is angry. In supplication: وأسألُك كلمةَ الحقِّ في الرِّضَا والغضب – I ask You (O Allah) to make me true in speech in times of pleasure and anger. [Part of a supplication reported in An-Nasai’e and in Saheeh Al-Jami]
The one who does not utter except the truth during anger and pleasure, then this is a proof of his strong Imaan and that indeed he is in control of his Nafs.
Allah informed us in Surah An-Nisaa Ayah 119 that shaytaan said: "Verily, I will mislead them"- Meaning, from the truth. "And surely, I will arouse in them false desires"; Ibn Abbaas said: He (shaytaan) desires to hinder (them) from repentance and to delay it.
"I will order them to slit the ears of cattle", Meaning, cut off the ears of the cattle; "And indeed I will order them to change the nature created by Allah"; Ibn Abbaas said: He (iblees) intends by this the religion of Allah. And the meaning of this is that Allah created his slaves upon an upright fitrah (i.e. an upright natural disposition that will enable them to recognize Allah, accept the call of the messengers when it reaches them and worship Allah alone), as He said: "So set you (O Muhammad) your face towards the religion of true Monotheism- Hanifa (worship none but Allah Alone) Allah’s Fitrah (i.e. Allah’s Islamic Monotheism), with which He has created mankind. No change let there be in Khalqillah (i.e. the Religion ordained by Allah- pure Islamic Monotheism), that is the straight religion, but most people do not know. (Always) Turning in repentance to Him (only), and be afraid and dutiful to Him." [30:30-31]
And Allah stated that shaytaan said: "(Iblis) said: 'Because You have sent me astray, surely I will sit in wait against them (human beings) on Your Straight Path. Then I will come to them from before them and behind them, from their right and from their left, and You will not find most of them as thankful ones (i.e. they will not be dutiful to You).'” [7:16-17]
"Then I will come to them from before them and behind them." Ibn Abbaas said this means, "I (Iblees) will bring doubts to them about the Hereafter.” "and behind them." Ibn Abbaas said that this means, "I (Iblees) will make them covetous for the worldly things.’’ "and from their right." Ibn Abbaas said this means, "I (Iblees) will make their religion obscure (i.e. by making them hold onto doubtful matters which they would consider to be the truth). "and from their left." Al-Hasan said this means, "I (Iblees) will command them to commit evil deeds, urge them toward it and beautify it in their eyes (i.e. make it fair seeming to them).’’
"I will order them to slit the ears of cattle", Meaning, cut off the ears of the cattle; "And indeed I will order them to change the nature created by Allah"; Ibn Abbaas said: He (iblees) intends by this the religion of Allah. And the meaning of this is that Allah created his slaves upon an upright fitrah (i.e. an upright natural disposition that will enable them to recognize Allah, accept the call of the messengers when it reaches them and worship Allah alone), as He said: "So set you (O Muhammad) your face towards the religion of true Monotheism- Hanifa (worship none but Allah Alone) Allah’s Fitrah (i.e. Allah’s Islamic Monotheism), with which He has created mankind. No change let there be in Khalqillah (i.e. the Religion ordained by Allah- pure Islamic Monotheism), that is the straight religion, but most people do not know. (Always) Turning in repentance to Him (only), and be afraid and dutiful to Him." [30:30-31]
And Allah stated that shaytaan said: "(Iblis) said: 'Because You have sent me astray, surely I will sit in wait against them (human beings) on Your Straight Path. Then I will come to them from before them and behind them, from their right and from their left, and You will not find most of them as thankful ones (i.e. they will not be dutiful to You).'” [7:16-17]
"Then I will come to them from before them and behind them." Ibn Abbaas said this means, "I (Iblees) will bring doubts to them about the Hereafter.” "and behind them." Ibn Abbaas said that this means, "I (Iblees) will make them covetous for the worldly things.’’ "and from their right." Ibn Abbaas said this means, "I (Iblees) will make their religion obscure (i.e. by making them hold onto doubtful matters which they would consider to be the truth). "and from their left." Al-Hasan said this means, "I (Iblees) will command them to commit evil deeds, urge them toward it and beautify it in their eyes (i.e. make it fair seeming to them).’’
It has also
been reported from Ibn Abbaas who said that Iblees did not say, "And
from above them’’ because he knows that Allah is above them. Qatadah
said, "O son of Adam! Shaytaan comes to you from every direction but not
from above because he is not able to come between you and the Mercy of
Allah."
[Ighathatul Luhfan]
Imaam
Abdul Ghaniy Al-Maqdisi stated in his book At-tawwabeen that a man once
came to Ibraheem bin Adham and said, “O Abu Ishaaq! Indeed I have
transgressed against my Nafs (through evil deeds), so present to me that
which will be a deterrent for my nafs and will save (or rescue) my
heart.” So, Ibraheem said to him: “If you accept five affairs and
fulfill them, neither will you be harmed due to sinning nor will the
enjoyment (or delight from it) bring you destruction." The man said,
“Mention them to me O Abu Ishaaq.”
Ibraheem
said: “The first affair is that when you want to disobey Allah do not
eat His provision.” The man said, “Where would I eat from when it is
case that all that is in the earth is from His provision?” He said, “O
you! Is it right that you eat His provision and disobey him?” The man
said, “No; mention the second affair to me.”
Ibraheem
said, “If you want to disobey Allah, do not live anywhere in Allah’s
earth.” The man said, “This is greater than the first affair! When it is
the case that the east, the west and whatever is between them belongs
to Him, then where would I live?” Ibraheem said to him, “O you! Is it
right that you eat His provision and live on his earth, yet you disobey
him?” The man said, “No; mention the third affair.”
Ibraheem said, “If you want to disobey Him whilst you are being provided from His provision and living on his earth, then do so in a place where He cannot see you.” The man said, “How can that be when it is the case that He knows everything that is hidden.” Ibraheem said, “O you! Is it right that you eat his provision, live on his earth and you disobey him whilst he sees you and what you do?” The man said, “No; mention the fourth affair.”
Ibraheem said, “When the angel of death comes to take your soul, tell him, ‘Delay its departure until I perform sincere repentance and perform righteous deeds for the sake of Allah.’” The man said, “He (the angel) will not accept that from me.” Ibraheem said, “O you! When it is the case that you cannot repel death until you repent and you know that there is no delay when it comes to you, then how do you hope to escape?” The man said, “Mention the fifth affair.”
Ibraheem
said to him, “When the Zabaniyah (i.e. guardians of hell) come to you
on yawmul qiyamah to take you to the fire, do not go with them.” The man
said, “Neither will they leave me nor accept that from me.” Ibraheem
said to him, “So, how do you hope for safety then?” The man said, “O
Ibraheem! This is enough! This is enough! I seek Allah’s forgiveness and
repent to Him.”
[At-taleeq Ala Bawa’thil Khilas Min Adh-Dhunub]
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