Sayings and Stories of the Awliyaa

[Huzaifah ibn Adam]

بسم الله الرحمان الرحيم

Hadhrat Baayazeed al-Bistaami رحمة الله عليه said:

ما دام العبد يظن أن فى الخلق من هو شر منه فهو متكبر

"As long as the slave (of Allaah) continues to think that there is someone in creation worse than him, he is arrogant." [Hilyat-ul-Awliyaa, 10:36]

[Huzaifah ibn Adam]

Imaam Abu Sulaymaan ad-Daaraani رحمة الله عليه said:

من ترك الدنيا للآخرة ربحهما، ومن ترك الآخرة للدنيا خسرهما

"Whosoever abandons the Dunyaa for the sake of the Aakhirah, will gain both of them. However, the one who abandons the Aakhirah for the sake of the Dunyaa, will lose both of them." [Hilyat-ul-Awliyaa, 9:278]

[Huzaifah ibn Adam]

Imaam Abu Sulaymaan ad-Daaraani رحمة الله عليه said:

إذا جاءت الدنيا إلى القلب ترحلت الآخرة منه، وإذا كانت الدنيا فى القلب لم تجئ الآخرة تزحمها، لأن الدنيا لئيمة والآخرة عزيزة

"When the Dunyaa enters the heart, the Aakhirah leaves from it. When the Dunyaa is in the heart, the Aakhirah does not approach it to rival it, because the Dunyaa is lowly while the Aakhirah is noble." [Hilyat-ul-Awliyaa, 9:260]

He also said:

احذر صغير الدنيا فإنه يجر إلى كبيره

"Beware of a little of the Dunyaa, because it will lead to a lot of it." [Hilyat-ul-Awliyaa, 9:261]

[Abz2000]

For ALL people to consider:

اتَّخَذُواْ أَحْبَارَهُمْ وَرُهْبَانَهُمْ أَرْبَابًا مِّن دُونِ اللّهِ وَالْمَسِيحَ ابْنَ مَرْيَمَ وَمَا أُمِرُواْ إِلاَّ لِيَعْبُدُواْ إِلَـهًا وَاحِدًا لاَّ إِلَـهَ إِلاَّ هُوَ سُبْحَانَهُ عَمَّا يُشْرِكُونَ {31*


They take their priests/doctors of divinity and their anchorites/monks to be their lords in derogation of Allah, and (they take as their Lord) Christ the son of Mary; yet they were commanded to worship but One god: there is no god but He. Praise and glory to Him: (Far is He) from having the partners they associate (with Him).



Chapter Name: Al-Tawba Verse No:31


him, said, “No one who has the weight of a seed of arrogance in his heart will*enter Paradise.” Someone*said, “But a*man loves to have beautiful clothes and shoes.” The Prophet said, “Verily,*Allah is beautiful and He loves beauty. Arrogance means rejecting the truth and looking down on people.”

In another narration, the Prophet said, “He will not enter Hellfire who has the weight of a seed of faith in his heart, and he will not enter Paradise who has the weight of a seed of arrogance in his heart.”Source: Ṣaḥīḥ Muslim 91Grade:*Sahih*(authentic) according to Muslim

mعَنْ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ*لَا يَدْخُلُ الْجَنَّةَ مَنْ كَانَ فِي قَلْبِهِ مِثْقَالُ ذَرَّةٍ مِنْ كِبْرٍ*قَال
رَجُلٌ إِنَّ الرَّجُلَ يُحِبُّ أَنْ يَكُونَ ثَوْبُهُ حَسَنًا وَنَعْلُهُ حَسَنَةً قَالَ*إِنَّ اللَّهَ جَمِيلٌ يُحِبُّ الْجَمَالَ الْكِبْرُ بَطَرُ الْحَقِّ وَغَمْطُ النَّاسِوفي رواية مسلم قال*لَا يَدْخُلُ النَّارَ أَحَدٌ فِي قَلْبِهِ مِثْقَالُ حَبَّةِ خَرْدَلٍ مِنْ إِيمَانٍ وَلَا يَدْخُلُ الْجَنَّةَ أَحَدٌ فِي قَلْبِهِ مِثْقَالُ حَبَّةِ خَرْدَلٍ مِنْ كِبْرِيَاءَ91 صحيح مسلم كتاب الإيمان باب تحريم الكبر وبيانه

http://dailyhadith.abuaminaelias.com...ring-paradise/



Kitaab At-Tawheed, Chapter: 36

Whoever Obeys a Scholar or a Ruler by Prohibiting What Allah Has Permitted or Permitting What Allah Has Prohibited Has Taken Them as Partners Beside Allah

Ibn `Abbas (ra) said: "Stones are about to rain down upon you from the sky: I say to you: "Allah's Messenger**said..." and you reply: "But Abu Bakr and `Umar said...?"*1Because obedience is a form of worship, it is not allowed to obey anyone - be he man or jinn - unless it conforms with obedience to Allah and His Messenger*.

This is why Ibn `Abbas (ra) repudiated those who, when they were informed that the Prophet**had pronounced upon a matter, objected that Abu Bakr As-Siddeeq and `Umar Ibn Al-Khattab (may Allah be pleased with them both)*2* had said something different, thus, in effect, preferring the opinions of these two pious Companions over the Revelation of Allah .

This incident allegedly occurred during a discussion about Hajj in which Ibn `Abbas (ra) mentioned something which he had heard from Muhammad, the Messenger of Allah*. Ibn `Abbas (ra) warned them of Allah's approaching punishment and His Anger for those who preferred the opinions of Abu Bakr and `Umar (may Allah be pleased with them) to the guidance of Allah's Messenger*.

- In view of this, what may be said of those who prefer the opinions of lesser men over the Book of Allah and the*Sunnah*of His Prophet*.*

3Benefits Derived From This Narration

1. Evidence of the virtue of Ibn `Abbas and his excellent understanding of religious matters.
2. That no opinion which contradicts the Qur'an and*Sunnah*is to be given heed, no matter from whom it emanated.
3. The obligation to be angry for Allah and His Messenger's sake.Relevance of This Narration to the Subject of the Chapter and to the Subject of*TawheedThat the narration proves that Ibn `Abbas (ra) held that it is forbidden to prefer the opinion of any of Allah's creatures over the*Sunnah*of the Messenger of Allah**and this is because to do so is an act of*Shirk*since it constitutes obedience to other than Allah ...ooOOoo

..Imam Ahmad Ibn Hanbal said: "I am amazed at those people who know that a*sanad*is authentic and yet, in spite of this, they follow the opinion of Sufyan, for Allah (ra), says:"*Let those who oppose his [the Messenger's] commandment beware, lest some*fitnah*befall them or a painful torment be inflicted on them"
(Qur'an 24:63)

Do you know what that*fitnah*is? That*fitnah*is*Shirk. Maybe the rejection of some of his words would cause one to doubt and deviate in his heart and thereby be destroyed."

In this narration, Imam Ahmad Ibn Hanbal rejects those who abandon the*Sunnah*of the Prophet*, after it has been made clear to them its authenticity and the meaning has been explained to them, in favour of the opinion of Sufyaan Ath-Thawri

4*and other scholars, in spite of their fallibility. And he warns them against deviating, by rejecting Allah's Book or the*Sunnah*of His Prophet*; this is because the blind followers of the*mazahib

5*frequently change the meanings of Qur'anic verses and Ahadith*or quote them out of context, or claim that they have been abrogated in order to make them conform with their particular*mazhab. Then the Imam supports his contention by mentioning the Words of Allah , Most High; let the Qur'an be sufficient proof for us all.

Benefits Derived From This Narration

1. That in the opinion of Imam Ahmad it is forbidden to abandon the*Sunnah*of Allah's Messenger in favour of the saying of any person, no matter how knowledgeable and pious he may be.
2. That every commandment of the Prophet is considered obligatory, unless there is some proof to indicate its preferability.
3. That rejecting the Law of Allah leads to destruction in this world and in the Hereafter.Relevance of This Narration to the Subject of the Chapter and to the Subject of*TawheedThat it proves that Imam Ahmad considered that deviating from the*Sunnah*of the Messenger of Allah**in favour of the sayings of others is*Shirk, because it involves obedience to other than Allah and His Messenger*; and he quotes from the Qur'an to prove his contention...ooOOoo.

.On the authority of `Adi Ibn Hatim (ra), it is reported that he heard the Messenger of Allah**reciting this Qur'anic verse:

"*They have taken their rabbis and their monks as lords beside Allah and [they take as a lord]*Al-Maseeh,*`Eesaa, the son of Maryam, yet they were not commanded but to worship One God: None has the right to be worshipped but He - Praise and Glory to Him: [Far is He] from having the partners they associate [withHim]"
(Qur'an 9:31)".

..and I said to him : "We don't worship them."
He**said: "Do they not forbid what Allah has permitted and do you not then forbid it (to yourselves), and do they not make permissible for you what Allah has forbidden, and do you not then make it permissible (to yourselves)?"
I replied: "Certainly!"
He**said: "That is worshipping them."

*(Narrated by At-Tirmizi, who graded it as*Hasan)

`Adi Ibn Hatim informs us in this Hadith, that when he heard the Prophet**reciting Allah's Words:
"*They have taken their rabbis and their monks as lords beside Allah. And [they take as their lord]*Al-Maseeh,*`Eesaa, the son of Maryam"*(Qur'an 9:31)

He contradicted the Prophet*, saying that they do not worship them; for to his mind, what was meant by worship was bowing, prostration, supplication, sacrifice etc. But the Prophet**informed him that their obedience to the rabbbis and monks in forbidding the permissible and permitting the forbidden was a form of worship, because they have thus made their rabbis and monks partners to Allah in obedience and in ordaining the Law.

Benefits Derived From This Hadith
1. Evidence that the rabbis and monks statements are to be checked if they appear to be strange
2. Confirmation of the Jews' and Christians'*Shirk.
3. That the original Message of all the Messengers and Prophets was*tawheed.
4. That obedience to any of Allah's creatures, if it entails disobedience to Allah , constitutes an act of worship.
5. The obligation to inquire from the people of knowledge about matters which one does not understand.
6. The rejection of blind obedience to Allah's creatures, for all except the Prophets are fallible.

Relevance of This Hadith to the Subject of the Chapter and to the Subject of*TawheedThat it proves that whoever obeyed a religious scholar by making the permissible forbidden, or vice versa has committed an act of*Shirk.

Footnotes

1. While according to a number of scholars of Hadith, this is a weak narration, its meaning is correct.

2. Abu Bakr As-Siddeeq and 'Umar Ibn Al-Khattab: Two close friends of the Prophet**and the first and second Khaleefah (Caliph) respectively, after his death. They were among the most knowledgeable and pious of the Companions.

3. Such as those who, when confronted with a Prophetic Hadith say: "Yes, but our Shaikh says..." or: "Yes, but in our mazhab (i.e. school of Islamic jurisprudence)..."

4. Sufyaan Ibn Sa'eed Ibn Masrooq Ath-Thawri: A great scholar of Hadith and fiqh, who lived in the first century after the hijrah. He died in the year 61 A.H., aged 64 years.

5. Mazahib: Plural of mazhab.

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Surah 68. The Pen, (the Letter) N

1.*Nun. By the Pen and the (Record) which (men) write,
2.*Thou art not, by the Grace of thy Lord, mad or possessed.
3.*Nay, verily for thee is a Reward unfailing:

4.*And thou (standest) on an exalted standard of character.

5.*Soon wilt thou see, and they will see,
6.*Which of you is afflicted with madness.
7.*Verily it is thy Lord that knoweth best, which (among men) hath strayed from His Path: and He knoweth best those who receive (true) Guidance.

8.*So hearken not to those who deny (the Truth).
9.*Their desire is that thou shouldst be pliant: so would they be pliant.

10.*Heed not the type of despicable men,- ready with oaths,
11.*A slanderer, going about with calumnies,
12.*(Habitually) hindering (all) good, transgressing beyond bounds, deep in sin,
13.*Violent (and cruel),- with all that, a bast*rd,
14.*Because he possesses wealth and (numerous) sons.
15.*When to him are rehearsed Our Signs, "Tales of the ancients", he cries!
16.*Soon shall We brand (the beast) on the snout!





1The righteous perisheth, and no man layeth*it*to heart: and merciful men*are*taken away, none considering that the righteous is taken away from the evil*to come.
2He shall enter into peace: they shall rest in their beds,*each onewalking*in*his uprightness.God Condemns Idolatry

3But draw near hither, ye sons of the sorceress, the seed of the adulterer and the wh0re.
4Against whom do ye sport yourselves? against whom make ye a wide mouth,*and*draw out the tongue?*are*ye not children of transgression, a seed of falsehood,
5Enflaming yourselves with idols under every green tree, slaying the children in the valleys under the clifts of the rocks?
6Among the smooth*stones*of the stream*is*thy portion; they, they*are*thy lot: even to them hast thou poured a drink offering, thou hast offered a meat offering. Should I receive comfort in these?


From Isaiah 57

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[AabiruSabeel]

:sl:

This post was off topic, not sure how it is related to this thread. But since it is posted here,

Such as those who, when confronted with a Prophetic Hadith say: "Yes, but our Shaikh says..." or: "Yes, but in our mazhab (i.e. school of Islamic jurisprudence)..."

a recent share by brother @Uthman seems relevant,

“Allah & His Messenger ﷺ says A, while classical Imam says B, therefore we follow Allah & His Messenger ﷺ.”
Wait a minute, Allah & His Messenger ﷺ also said X, Y, & Z, and classical Imam’s B = A^3 + X^2 – Y + Z.
Not so easy now, is it?

https://www.facebook.com/ozzy8491/po...57339315360224

[Abz2000]

:sl:

This post was off topic, not sure how it is related to this thread. But since it is posted here,

a recent share by brother @Uthman seems relevant,

“Allah & His Messenger ﷺ says A, while classical Imam says B, therefore we follow Allah & His Messenger ﷺ.”
Wait a minute, Allah & His Messenger ﷺ also said X, Y, & Z, and classical Imam’s B = A^3 + X^2 – Y + Z.
Not so easy now, is it?

https://www.facebook.com/ozzy8491/po...57339315360224

Which is why we need to unite under khilaafah upon the path of prophethood which has authority and can gather the knowledgable and wise scholars so they can debate issues which require consenus whilst seeking to obey and please Allah and provide unanimous declarations with authority. The status quo of wandering like lost sheep under secularist (atheist, kaafir) rulers is humiliating, racist and divisive, and i think that most of us know that our scholars are currently having to walk a tight-rope when it comes to speaking the plain truth.

[Huzaifah ibn Adam]

"Whoever seeks honour through Baatil, Allaah Ta`aalaa will disgrace him with the Haqq." [Imaam Junayd al-Baghdaadi رحمة الله عليه.]

[Huzaifah ibn Adam]

"A wealthy man was about to have his meal. His wife served roast fowl. As he was about to eat, a beggar knocked at the door asking for food in the name of Allaah Ta`aalaa. The wealthy man buffeted the beggar. The beggar left without receiving anything. After a few years the vicissitudes of life transformed the wealthy man into a pauper. Unable to support his wife, he divorced her. She married another wealthy man. One day she presented roast fowl to her new husband. As he was about to eat, a beggar appeared at the door begging for food. The husband instructed his wife to give the beggar the fowl which he had not even touched as yet. The wife obeyed. When she presented the fowl to the beggar, her eyes welled up with tears.
Her husband insisted for an explanation. Finally she narrated the episode of her former husband and the beggar who was chased away by her husband. Today, the beggar who had appeared at their door and to whom she gave the roasted fowl was in fact her former husband, hence she cried. Her husband said: “By Allaah! I am that beggar whom your former husband had buffeted. Allaah Ta`aalaa blessed me with wealth and snatched away His bounties because of his ingratitude.”

“These are the days which We rotate in mankind.’ –Qur’aan"

[Subulas Salaam, p.27]

[Huzaifah ibn Adam]

BEWARE OF MOCKING THE SUNNAH!

Every practice of Rasulullah (sallallahu alayhi wasallam), irrespective of its apparent
superficiality, is a Sunnat worthy of emulation, and on which even a person's Najaat (Salvation) in
the Aakhirah could be achieved. A person who suffers the misfortune of being deprived from
Sunnat practices, should be remorseful and supplicate for taufeeq to observe the blessed Sunnat
acts of Rasulullah (sallallahu alayhi wasallam). But never should one mock any Sunnat practice.
The consequences for mockery of any Deeni tenet or act regardless of how insignificant it
mayappear, can be catastrophic, both spiritually and physically, in this world and in the Aakhirah.
Abu Salmah, a resident of Basrah (in Iraq) was a notoriously insolent person who derived
pleasure mocking Sunnat practices. Regarding this most unfortunate, miserable man, Allaamah
Qutbuddin Yooqeeni (rahmatullah alayh) narrating from Allaamah Ibn Khalqaan (rahmatullah
alayh) said that Abu Salmah was extremely insolent. One day when the virtues of the Miswaak
were being explained, Abu Salmah who was also present, derisively commented with extreme
insolence and mockery: "I shall use the Miswaak on my anus." He promptly inserted a Miswaak
inside his pants and for a few moments held it on his anus.
Subsequent to the perpetration of this extremely disrespectful vile act, Abu Salmah was
overtaken with extreme pain in his stomach and anus. He suffered for nine months. His stomach
became bloated resembling a pregnant woman. In the ninth month he gave 'birth' to a creature. A
rat-like creature emerged from his anus. This creature had four legs and its mouth had the
appearance of a fish. Four teeth protruded out of its mouth. Its tail was one cubit (about 9
inches/15 cm). The posterior of its body was like a rabbit.
On its emergence, this frightful creature let out a terrible piercing scream. Abu Salmah died three
days after giving birth to this animal which was his punishment in this world for having insolently
mocked the Sunnah of Rasulullah (sallallahu alayhi wasallam). Whilst perishing, he cried that the
creature is killing him. Numerous people in the vicinity saw this frightful animal. Some saw it whilst
it was alive while others saw it after its death. "May Allah protect us from such vile insolence and
evil mocking of the Sunnah. May Allah grant us a Maut on His Beloved Path (the Sunnah), and
may He resurrect us (on the Day of Qiyaamah) with the pious Souls."
(Al-Bidaayah Wan Nihaayah of Ibn Katheer) This awful episode happened in the year 668 Hijri.
Zindeeqs and modernists who’s Imaan has been corrupted and deranged with the pollution of
westernism and liberalism should take lesson and fear. The Athaab of Allah which will overwhelm
them assumes a variety of forms, both exoteric and esoteric. The Divine Punishment consisting of
Allah's Wrath and Curse, disfigures both the body and the soul. His Chastisement is
commensurate to the crime. [Subulas Salaam, p.13]

[Huzaifah ibn Adam]

حاتم الأصم رجلٌ من السلف من تلاميذ الشيخ شقيق البلخي رحمهما الله تعالى، طلب العلم على يديه ما يربوا على ثلاثين عاما، فحقق التقوى والتوكل في حياته خير تحقيق، سُأل في يوم من الأيام: بما حققت التقوى يا حاتم..؟ فقال: حققت التقوى بأربعة أمور وذكر:• علمت أن رزقي لا يأخذه احدٌ غيري فاطمئن قلبي.• وعلمت أن عملي لن يتقنه غيري فاشتغلت به.• وعلمت ان الموت يطلبني فأعددت الزاد لذلك اليوم.• وعلمت أن الله مطلعٌ علي فاستحييت ان يراني وأنا على معصية.

Haatim al-Asamm was a pious Wali of Allaah Ta`aalaa from the Salaf (first three generations of Islaam), and he was from the students of Shaqeeq al-Balkhi رحمة الله عليهما. He studied under him for more than 30 years. He acquired true Taqwaa and Tawakkul in his life.

One day he was asked, "O Haatim, how did you acquire Taqwaa?" He said, "I acquired Taqwaa through four things:

1) I knew that my Rizq (sustenance) cannot be taken away by anyone, so my heart became at ease.
2) I knew that my good deeds cannot be done and perfected by anyone else, so I engrossed myself in them.
3) I knew that Maut (death) would seek me, so I prepared provisions for that day.
4) I knew that Allaah is ever fully aware of me and seeing me, so I was shy to be seen by Him whilst disobeying Him."

[Aaqib]

Time to keep track of a very beneficial thread.

Praise to be God.

[زهراء]

Time to keep track of a very beneficial thread.

Praise to be God.

Praise be to God(Allah) **

[Huzaifah ibn Adam]

قال حاتم الأصم رحمه الله ليس في القيامة أشد حسرة من رجل علم الناس علماً فعملوا به ولم يعمل هو به ففازوا بسببه وهلك هو

Haatim al-Asamm said, "On the Day of Qiyaamah, no one will have more regret than a man who used to impart `Ilm (Deeni Knowledge) to people, and those people used to act on that `Ilm but he didn't. Hence, they became successful because of him whilst he himself is destroyed." [Narrated in Ihyaa `Uloom ad-Deen.]

[Huzaifah ibn Adam]

Shaqeeq Balkhi and Haatim al-Asamm - Eight Lessons to Learn:

Shaqeeq Balkhi once asked his student, Haatim al-Asamm, "For how long have you been with me?" He said, "30 years." Shaqeeq Balkhi asked, "What did you learn from me in this time?" Haatim said, "Eight things." Shaqeeq said, "Innaa Lillaahi wa Innaa Ilayhi Raaji`oon! (To Allaah we belong and to Him we shall return!) My entire life has gone (teaching) you and yet you have not learnt except eight things!?" Haatim said, "O Ustaadh (teacher), I did not learn other than them, and I do not like to lie." Shaqeeq said, "Tell me these eight things. Let me hear them." Haatim said:


"I looked at the creation, and I saw that everyone has a beloved whom they spend their time with until they reach the Qabr (grave). When they reach the Qabr (i.e. when they die), they leave that beloved behind. Hence, I made good deeds my beloved, so that when I enter the Qabr, my beloved will enter it with me." Shaqeeq said, "You have done well, O Haatim! What is the second?" He said:


"I pondered over the Saying of Allaah `Azza wa Jall:

وأما من خاف مقام ربه ونهى النفس عن الهوى فإن الجنة هي المأوى

"As for him who fears the standing in front of his Rabb (on the Day of Qiyaamah) and who prohibits his Nafs from (following its) desires, then indeed Jannah will be his abode."


I knew that the Saying of Allaah Sub-haanahu wa Ta`aalaa is the Haqq (Truth), so I strived hard in repelling my Nafs from following its desires, until it became established on the obedience of Allaah Ta`aalaa.


Thirdly: I looked at creation and saw that whosoever has something of value, stores it in a safe place. I then pondered over the Saying of Allaah `Azza wa Jall:

ما عندكم ينفد وما عند الله باق

"What is with you shall come to an end,, and what is with Allaah shall remain (forever)..."


Hence, whenever I acquired something of value, I entrusted it to Allaah, so that it may remain safe by Him.


Fourthly: I looked at the creation and saw that some of them thought that (honour) lies in wealth; others thought it lied in being from a noble lineage and family. I looked into it and saw that those things are worthless. I then pondered over the Saying of Allaah Ta`aalaa:



إن أكرمكم عند الله أتقاكم


"The most honourable of you to Allaah are those who have the most Taqwaa."


Hence, I acted according to Taqwaa so that I may be honourable to Allaah.


Fifthly: I looked at creation and saw that some of them slander and attack others, and some of them curse others. The cause behind all of this is Hasad (jealousy). I then pondered over the Saying of Allaah `Azza wa Jall:

نحن قسمنا بينهم معيشتهم في الحياة الدنيا

"We have divided between them their livelihood in the life of this Dunyaa..."


Hence, I abandoned jealousy and kept away from the creation, and I knew that the division is done only by Allaah Sub-haanahu wa Ta`aalaa, so I kept the enmity of creation away from me.

Sixthly: I looked at creation and saw that some of them rebel against and oppress others, and some of them fight with others. I then turned to the Saying of Allaah `Azza wa Jall:

إن الشيطان لكم عدو فاتخذوه عدواً

"Indeed, Shaytaan is to you an enemy, so take him as an enemy..."


Hence, I directed all of my enmity towards him alone, and I applied myself to taking precaution from him, because Allaah Ta`aalaa has testified that he is an enemy to me. Therefore, I abandoned enmity towards the rest of the creation.


Seventhly: I looked at creation and saw everyone working very hard, exhausting themselves and even degrading themselves to earn their sustenance; even entering into what is Haraam (as a result). I pondered over the Saying of Allaah Ta`aalaa:

وما من دابة في الأرض إلى على الله رزقها

"There is no creature in the earth except that upon Allaah is (to provide) its Rizq (sustenance)..."


I knew that I am simply one such creature, the Rizq of whom is upon Allaah. Hence, I engrossed myself in that which is for Allaah Ta`aalaa (i.e. good deeds to please Him) and I left that which is for me to Him (i.e. I relied upon Him alone to provide for me and cut off desire and asking from anyone else.).


Eightly: I looked at creation and saw that all of them putting their Tawakkul (trust and reliance) in some created thing: some of them put their trust in property, some in business or a profession; some in the health of their bodies. All of them were putting their Tawakkul in a creation just like them. I pondered over the Saying of Allaah Ta`aalaa:

ومن يتوكل على الله فهو حسبه

"Whosoever puts his Tawakkul in Allaah, Allaah will sufice him."


Hence, I put my Tawakkul in Allaah Alone, and He sufficed me."


Shaqeeq Balkhi said, "O Haatim! May Allaah Ta`aalaa grant you Tawfeeq! I have studied the knowledge of the Towraah, the Injeel, the Zaboor and the Furqaan al-`Azheem (i.e. the Qur'aan), and have found all types of goodness and Deen revolves around these eight matters."

[Huzaifah ibn Adam]

LUQMAAN'S STATUS

Once someone asked Hadhrat Luqmaan عليه السلام to explain how he had acquired such a
lofty status in piety, knowledge and wisdom. He responded:

• Lower your gaze
• Control your tongue
• Eat only halaal food
• Abstain from sexual misdemeanours
• Speak the truth
• Fulfil your promises
• Honour the guest
• Protect your neighbour
• Abstain from futility.

[Subulas Salaam, p.18]

[Huzaifah ibn Adam]

ويروى عن حاتم الأصم رضي الله عنه أنه سئل عن صلاته فقال إذا حانت الصلاة أسبغت الوضوء وأتيت الموضع الذي أريد الصلاة فيه فأقعد فيه حتى تجتمع جوارحي ثم أقوم إلى صلاتي وأجعل الكعبة بين حاجبي والصراط تحت قدمي والجنة عن يميني والنار عن شمالي وملك الموت ورائي أظنها آخر صلاتي ثم أقوم بين الرجاء والخوف وأكبر تكبيراً بتحقيق وأقرأ قراءة بترتيل وأركع ركوعاً بتواضع وأسجد سجوداً بتخشع وأقعد على الورك الأيسر وأفرش ظهر قدمها وأنصب القدم اليمنى على الإبهام وأتبعها الإخلاص ثم لا أدري أقبلت مني أم لا

It is narrated that Haatim al-Asamm was asked about his Salaah, so he said, "When the time for Salaah approaches, I make a full Wudhoo and thereafter I go to the place I intend to perform Salaah in. I sit there until all of my limbs join together (with my heart). Thereafter, I stand up (to perform) my Salaah. I place the Ka`bah in front of me, the Siraat (bridge over Jahannam) beneath my feet, Jannah on my right side, Jahannam on my left side, Malak-ul-Maut (the angel of death) behind me, and I think that it is the last Salaah I will ever perform (i.e. before dying). I then stand with both Rajaa (hope in Allaah Ta`aalaa) and Khauf (fear of His punishment). I perform the Takbeer with certitude. I recite (the Qur'aan) with Tarteel (reciting each and every letter and word correctly, at a slow, measured pace, without rushing). I perform Rukoo` with humility. I perform Sujood with Khushoo`. I sit on my left foot (in Tashahhud) and keep it spread out. I keep my right foot in a perpendicular position on the toes, and I follow this up with Ikhlaas (sincerity). Thereafter, I do not know whether it (my Salaah) has been accepted from me or not."

[Narrated in Ihyaa `Uloom ad-Deen of Imaam al-Ghazaali.]

[Huzaifah ibn Adam]

Haatim the Deaf:

Haatim al-Asamm literally means "Haatim the Deaf". There is a unique story behind how he acquired this nickname. It is narrated that one day, a Muslim lady came to ask him a question on Deen. However, at that very moment, she happened to pass wind. He said to her, "Speak louder; I'm hard of hearing." He said that so as to not embarrass her; by him pretending to be hard of hearing, she would feel he had not heard what had happened and so she would not feel embarrassed. She raised her voice to repeat the question, and he answered her. For the next 15 years until the lady died, he used to pretend to be hard of hearing so that no one could go to the lady and say that Haatim's hearing is fine. For this reason he became known as "Haatim al-Asamm" (Haatim the Deaf).

[Abz2000]

Haatim the Deaf:

Haatim al-Asamm literally means "Haatim the Deaf". There is a unique story behind how he acquired this nickname. It is narrated that one day, a Muslim lady came to ask him a question on Deen. However, at that very moment, she happened to pass wind. He said to her, "Speak louder; I'm hard of hearing." He said that so as to not embarrass her; by him pretending to be hard of hearing, she would feel he had not heard what had happened and so she would not feel embarrassed. She raised her voice to repeat the question, and he answered her. For the next 15 years until the lady died, he used to pretend to be hard of hearing so that no one could go to the lady and say that Haatim's hearing is fine. For this reason he became known as "Haatim al-Asamm" (Haatim the Deaf).

Allah knows how true the story is, since you're telling the story you know, if he pretended to be deaf just so no one could find out, how did everyone know? Is it a Gopal Bhar/Asop/brothers Grimm type story or a real one?

Anyways.....if only they did that in America.....

[Huzaifah ibn Adam]

HIS WORD AND HIS GENEROSITY

"A man was in debt for 700 dirhams (silver coins). He came to Hadhrat Abdullah Ibn Mubaarak (rahmatullah alayh) for assistance. Hadhrat Ibn Mubaarak wrote a letter instructing his manager to give the bearer of the letter seven thousand dirhams. Instead of seven hundred dirhams, he mistakenly wrote seven thousand.
When the person who was not aware of the contents, presented the letter to the manager, the manager suspected that Hadhrat Ibn Mubaarak had made an error. He asked the man what his need was. He replied 700 dirhams. The manager told him to wait. Meanwhile he wrote to Ibn Mubaarak informing him that the man’s need was only 700 dirhams, hence he sought clarification.
Hadhrat Ibn Mubaarak (rahmatullah alayh) wrote back: “On receipt of my letter, give the man fourteen thousand dirhams.” Although he realized the error, he did no retract the amount. Instead, his generosity dictated that the amount to be given should be doubled." [Subulas Salaam, p.54]

[Huzaifah ibn Adam]

SAVED FROM CARRION

A man bought a roasted lamb from his neighbor. When the family was about to eat, a faqeer appeared on the scene. The man invited the faqeer to join them. The faqeer took a piece of the meat and lifted it to his mouth. He quickly released it and stood up saying that something prevents him from eating. The man begged the faqeer to remain and participate in the meal, but he refused and left.
The man said to his family that they should not eat until the mystery is solved. He thought that his neighbour may throw some light on this episode. He went to the neighbour and prevailed upon him to reveal what he knew of the meat. Due to the insistence of the man, the neighbor relented and confessed that he had roasted a dead lamb since he needed the money. The man threw the meat away. Dogs ate it. After some time he met the faqeer and begged him to explain why he had not eaten the meat. The Faqeer said: “Since the past few years my nafs never desired to eat meat. When I sat down to eat with you, my nafs became intensely gluttonous. I developed an inordinate desire to eat the meat. Thus, I understood that there was something amiss hence my nafs made the inordinate demand to eat, hence I refused to eat.” Subhaanallaah! How wonderfully did Allaah Ta`aalaa save his
servant from consuming carrion! [Subulas Salaam, p.22]

[Huzaifah ibn Adam]

FOUR POISONS

1. The world is a fatal poison. Its antidote is Zuhd (abstinence from its adornments).
2. Wealth is a fatal poison. Its antidote is Sadqah.
3. Speech in abundance is a fatal poison. Its antidote is Thikrullaah.
4. Kingdom (political power) is a fatal poison. Its antidote is justice.

[Subulas Salaam, p.9]

[Huzaifah ibn Adam]

IMAAM GHAZAALI’S NASEEHAT

Imaam Ghazaali (rahmatullah alayh) said:
“Listen attentively! Allah has concealed His pleasure in His obedience. Therefore, regardless of
how insignificant an act of obedience and ibaadat may appear, never view it with disdain. Perhaps
His Pleasure is concealed in it.
He has concealed His Wrath in sin. Therefore regardless of how small the sin may appear,
never consider it insignificant. Perhaps His Wrath is concelead in that sin.
He has concealed His Friendship and Proximity in His servents. Therefore, never despise any
one regardless of him being a sinner. Perhaps Allah’s Pleasure is concealed in some excellence of
the sinner, and it (His Pleasure) may suddenly become manifest at the time of the person’s death."

[Subulas Salaam, p.8]

[Huzaifah ibn Adam]

INSAANIYAT

Reprimanding a Molvi, Hadhrat Maulana Ashraf Ali Thaanvi (rahmatullah alayh) said: "Should I not reprimand even when an error is committed? Should I maintain silence? If I do so, how will errors be rectified? What then will be the way of reformation (islaah)? Learn insaaniyat (humanity) and abandon bestiality. It is easy to become a buzrug and a wali. But to become an Insaan (human being) is difficult. I desire to administrate this dose into the hearts, but people sulk." [Malfoothaat, vol.4, p.1]

[Huzaifah ibn Adam]

KHALWAT

The meaning of khalwat (seclusion/solitude) is that the heart should not have any relationship other than with Allah Ta'ala. This is the state of peace. However, nowadays, people have converted the heart into a railway station (or airport) where all and sundry mingle whereas the heart is the abode of only One Being (Allah Ta'ala). When the Divine Being has settled in the heart, then every displeasing development appears pleasing. [Malfoothaat, vol.4, p.2]

[Huzaifah ibn Adam]

THE DUA OF THE MAZLOOM

“Beware of the curse of the mazloom (oppressed), for verily, there is no barrier between it and Allah Ta’ala.” (Hadith)
Regardless of whether the oppressed is a Muslim or a non-Muslim – a human being or an animal. The call/curse of the distressed reaches Allah Ta’ala swiftly.
A forest in Afghanistaan was infested with a variety of wild animals which plundered the nearby orchards and farms. One day the inhabitants resolved to eliminate all the animals. They set fire to the forest on all sides. The animals were all hemmed in by the huge fire. When all the animals were engulfed by the fire, a pig managed to slip out from the net of the fire. Eyewitnesses saw the pig looking towards the sky and squealing loudly. Simultaneously, dark clouds gathered and rained poured in torrents. The entire fire was swiftly extinguished, and the besieged animals emerged safely.
In this episode is a solemn lesson. Even a pig’s cry is heeded. [Subulas Salaam, p.11]

[Huzaifah ibn Adam]

SHUKR EVEN IN CALAMITY

A pious man had a friend who was imprisoned on the orders of the Sultan. The pious man sent
someone to enquire of his condition in jail. The prisoner replied: “I express shukr to Allah Ta’ala.”
Soon a Majusi (Fire-Worshipper) was arrested and brought to the prison. He was chained together
with the Muslim prisoner.

When the Majusi wanted to relieve himself, the chained Muslim had to necessarily go along
since they were chained together. This caused great distress to the Muslim. His friend on the
outside who had heard of this hardship, again send someone to enquire about his condition. The
chained Muslim responded: “I express shukr to Allah Ta’ala.” When the pious man heard this, he
sent the message: “For what is your shukr? Is there a greater calamity than your present
condition?”

The Muslim prisoner replied: “If the Majusi’s zunnaar (a religious girdle worn by the fireworshippers similar to the crucifix of the Christians) is tied around my waist, it will be a greater calamity than the hardship I am in presently. If Allah Ta’ala pardons me by afflicting on me only this inconvenience, should I then not be grateful to Him? Have you not heard that when a dish full of ash was thrown onto a Shaikh he fell into Sajdah and expressed his shukr to Allah Ta’ala? When someone criticized him for this, he responded: “I fear that a dish full of fire may be cast on to me. When it was only ash instead of fire, then why should I not express my gratitude to Allah Ta’ala?” [Subulas Salaam, p.30]

[Huzaifah ibn Adam]

IN WHICH CATEGORY DO YOU FIT?

Hadhrat Hasan Basri (rahmatullah alayh) who was among the greatest Taabi-een, said: “People resemble (morally/spiritually) six kinds of animals: lion, wolf, pig, dog, fox and goat/sheep.

Asad (lion): The kings are lions, for they oppress the people while no one oppresses them.

Thi’b (wolf): The traders are wolves. When they buy, they criticize and censure in their
endeavour to reduce the price, but when thy sell, they exaggerate in praising their wares. Their objective is to only accumulate wealth which will be left for inheritance. They yearn to combine night and day to gratify their greed for the dunya.

Khinzeer (pig): They are men who emulate women. They answer every call of women.

Kalb (dog): They are the fujjaar (the immoral ones) who are swift in pursuing the dunya. They do not adhere to the Haqq (Truth).

Tha’lab (fox): They are the impostors masquerading as men of the Deen to deceive people. They deceive people in order to fleece them of the dunya (wealth).

Shaa’t (goat): This is the true Mu’min whose wool is sheared (by the people of the dunya); who is milked; whose flesh is consumed; whose skin is removed and whose bones are broken. How is it possible for him (the Mu’min) to coexist among these wicked tormentors?”

Every Mu’min should make muraaqabah (meditate). Do some earnest and sincere soul
searching, and fit yourself into one of the aforementioned six categories. “And only the people of intelligence take lesson.” (Qur’aan). [Subulas Salaam, p.43]

[Nisthar]

IN WHICH CATEGORY DO YOU FIT?

Hadhrat Hasan Basri (rahmatullah alayh) who was among the greatest Taabi-een, said: “People resemble (morally/spiritually) six kinds of animals: lion, wolf, pig, dog, fox and goat/sheep.

Asad (lion): The kings are lions, for they oppress the people while no one oppresses them.

Thi’b (wolf): The traders are wolves. When they buy, they criticize and censure in their
endeavour to reduce the price, but when thy sell, they exaggerate in praising their wares. Their objective is to only accumulate wealth which will be left for inheritance. They yearn to combine night and day to gratify their greed for the dunya.

Khinzeer (pig): They are men who emulate women. They answer every call of women.

Kalb (dog): They are the fujjaar (the immoral ones) who are swift in pursuing the dunya. They do not adhere to the Haqq (Truth).

Tha’lab (fox): They are the impostors masquerading as men of the Deen to deceive people. They deceive people in order to fleece them of the dunya (wealth).

Shaa’t (goat): This is the true Mu’min whose wool is sheared (by the people of the dunya); who is milked; whose flesh is consumed; whose skin is removed and whose bones are broken. How is it possible for him (the Mu’min) to coexist among these wicked tormentors?”

Every Mu’min should make muraaqabah (meditate). Do some earnest and sincere soul
searching, and fit yourself into one of the aforementioned six categories. “And only the people of intelligence take lesson.” (Qur’aan). [Subulas Salaam, p.43]

Nice Post.

BTW does this (and fit yourself into one of the aforementioned six categories) means the mu'min has to take a role other than the goat ?

[Huzaifah ibn Adam]

Nice Post.

BTW does this (and fit yourself into one of the aforementioned six categories) means the mu'min has to take a role other than the goat ?

It means think which of those categories you are most similar to. You must only be in the goat category. The other categories are the evil ones, in this metaphor.

[Huzaifah ibn Adam]

BISHR HAAFI AND ALLAH’S NAME

Before his reformation, Hadhrat Bishr Haafi (rahmatullah alayh) was a drunkard. His daily routine was to go to a liquor store and consume liquor. The whole day he would remain intoxicated. One day on his way to buy liquor, he saw a paper lying in the dirt in the street gutter. He picked up the paper and saw Allah’s Name written on it. This grieved him much. He returned home with the
paper, washed it with rose water and placed it on a high place in his home. Then he returned to buy his liquor.

The consequence of his respect and love for Allah’s Name was that Allah Ta’ala bestowed to him the taufeeq to reform. He abandoned liquor and devoted his life to ibaadat. He became among the greatest Auliya of Islam. This was as a result of the barkat of Allah’s Name. [Subulas Salaam (The Pathways of Peace), p.49]

[Huzaifah ibn Adam]

It is narrated that once, there was a very tyrannical and arrogant king. When he would walk in the streets, his soldiers would throw everyone out of the way to clear the path for him. All bystanders were required to stand humbly in respect. One day, there was an old man in the gathering. When the soldiers wanted to move him, he said, "Tell that king of yours that I know him." They asked, "You know the king?" He said, "Yes, I know him very well." The soldiers told the king that there's an old man who claims to know him. The king came up to him and asked, "You said that you know me?" The old man said, "Yes, I know you. I know that you've come from two Najis (impure) places (i.e. the sperm and the womb). I know that right now, you are a container filled with urine and excreta. And I know that when you die, your body will rot and become food for the worms."

The words of the old man had a profound effect on the king, who later abandoned his evil ways and repented to Allaah Ta`aalaa.

Never become deceived by having some Dunyawi (worldly) wealth and possessions, fame or prestige. Do not become conceited and arrogant. No person has the right to be arrogant or haughty. Whatever you have was granted to you by Allaah Ta`aalaa. Allaah Ta`aalaa is the One Who gave you everything that you have, and He can take it away just as easily.

Always remember this.

[Huzaifah ibn Adam]

"Hadhrat Haamid Lifaaf (rahmatullah alayh) narrating from Hadhrat Haatim (rahmatullah alayh) said: “Every morning Iblees tempts me by saying: ‘What will you eat today?’ I respond: ‘I shall eat Maut (Death).” When iblees says: “What will you wear?”, I say: “The kafan.” When he says: “Where will you live?’, I say: “In the Qabar.” Perplexed, Iblees blurts out: ‘You are extremely harsh and hard-hearted.’ Then he flees from me." [The Saadiqeen, p.23, 24]

[Huzaifah ibn Adam]

Shareek an-Nakha`i said, "(Imaam) Abu Haneefah was prolonged in silence, perpetually in reflection and of little speech with people. These are the clearest signs of Baatini (esoteric) `Ilm and engrossment with the objectives of the Deen. Whoever has been granted silence and Zuhd (abstinence from the Dunyaa), verily he has been granted all Knowledge."

[Huzaifah ibn Adam]

(Whenever Imaam Abu Hanifah –Rahmatullah alayh – was cast into a quandary regarding any mas’alah, he would say to his Companions/Students): “This is the effect of some sin which I have committed.” (Then he would lapse into Istighfaar, then renew wudhu and perform two raka’ts Salaatut Taubah. The problem would then be solved, and he would comment: “This is a kind of bashaarat (glad tiding). I have hope that my Taubah has been accepted, hence I have understood the mas’alah. When the renowned Wali, Hadhrat Fudhail Bin Iyaadh (Rahmatullah alayh) was informed of this practice, he shed tears in profusion, and he commented: “O Allah! Have mercy on Abu Hanifah. Due to the paucity of his sins, he has been able to recognize his error. Others will not realize this because they are drowned in sin.” [Imaam A'zam Abu Hanifah, p.103, 104]

[Huzaifah ibn Adam]

Shaykh `Abdullaah `Azzaam رحمة الله عليه said:

Living in the West:

"The Western society is one that is quite dull, in every sense of the word. The church...imagine that in some places, a woman will marry another woman, and a man will marry another man! Such evil! Because of this, Sayyid Qutb mentioned in his book 'The America I Saw' - which has never been printed, as it is said that the American embassy stole it from the printing press and burned it - that the unmarried youth who would wish to meet his girlfriend would meet her in church! An evil, wasted society! Because of this, separation from the disbelievers, and not living with them, is something clearly intended in the Shari'ah, and is supported by logic and emotion, as the Prophet said: "I am free of anyone who lives with the disbelievers," and: "Whoever lives with a disbeliever and dies with him, then he is like him."

There are many, many ahadith to this effect...four or five about living with the disbelievers. Because of this, the Western life, living between the disbelievers, is a very, very, very difficult life. One of the youth - of course, the stories are many, and I am unable to tell them all here - came to me at a conference - and he was one of my students in Jordan - and said to me: "That's it. If I do not get married, I will commit fornication. I am unable to survive," and he repeated it again: "I am unable to survive. I am being serious with you, and whoever says other than this, then he is a liar."

Tell me, by Allah, an unmarried youth in the extreme heat, and at the college, a girl is sitting right next to him, with her skirt ten centimeters above her knees! And our Lord Said, about Prophet Yusuf: {"And indeed she did desire him and he would have
inclined to her desire, had he not seen the evidence of his Lord."** [Yusuf; 24] Were it not for him seeing a sign from his Lord, he would have inclined to her - Yusuf, the pure, purifying, noble son of the noble son of the noble son of the noble. So, how can this be?

One of the sons of the Islamic movement came and asked me: "I am living with a family - and he was single, no wife with him - in order to study medicine in Britain. Is this permissible for me?"

I said to him: "No, this is not allowed for you. What are your living conditions?"

He replied: "I live in a room in the same apartment as the family."

I asked: "And the kitchen?"

"We share the kitchen, as well as the bathroom and toilet."

I asked him: "Does her husband stay out for long?"

He replied: "He sometimes leaves and spends the night outside the house."

"And you and her stay alone in the house?"

He replied: "Yes."

I said to him: "This is not permissible, not permissible, not permissible for you!"

He said: "How? We wish to study medicine, and produce Muslim engineers and Muslim doctors!"

I said: "After seven years, what is left of your Islam? What is left?"

He asked: "Should I abandon the rest of my studies? If so, what am I supposed to do?"

I said to him: "Sell beans and tomatoes, but, do not live this life."

I declare it forbidden for the youth to study in the West, except if they are married. Hear it from me: it is forbidden for a youth to study in the West, unless he is married. Relay on my behalf, even if it is one fatwa: it is not allowed, not allowed, not allowed. How can one protect himself? It is impossible to protect oneself, except through marriage. It is impossible, impossible, impossible for the unmarried person to live there, unless he is abnormal. If he is abnormal, then he might be able to live there. As for the normal human being, then how, my brother? Sex is available like water, and it is allowed, according to the law, in the street, everywhere! The stories are many, and those who came to us from Italy and Sweden know very well the disasters lurking in the Western societies. So, what would we say about a youth who was in the land of Jihad, then he decided to travel to Sweden? Why do you wish to go? He said: "To get a passport from there."

May Allah not bless you, and may He not bless your passport..."

['Fi Dhilal Surat at-Tawbah'; p. 12]

[Huzaifah ibn Adam]

`Allaamah ibn al-Qayyim رحمة الله عليه writes in "al-Fawaa'id":

There are ten useless matters which cannot be benefited from:

1. Knowledge that is not acted upon.
2. An action that is devoid of sincerity and is not based on the correct example.
3. Wealth that is hoarded, as the owner neither enjoys it in this life nor obtains any reward for it in the Aakhirah.
4. The heart that is empty of love and longing for Allaah and of seeking closeness to Him.
5. A body that does not obey and serve Allaah.
6. Loving Allaah without seeking His Pleasure.
7. Time that is not spent in expiating sins or seizing opportunities to perform good deeds that will being one closer to Allaah.
8. A mind that thinks about issues which bring about no benefit.
9. Serving those who neither bring you close to Allaah nor benefit you in your life.
10. Hoping and fearing one who is under the Authority of Allaah, and whose forehead is in His Hand, while he cannot bring any benefit, harm, life, death, or resurrection to himself.

[Huzaifah ibn Adam]

Let Nobody Have Any Favor Over You:

"al-Imam Ahmad - may Allah have Mercy upon him - would not accept any gifts from the people, so that they would not have any favor over him. He would reject the gifts of the rulers. One time - and the people loved to present him with gifts - he sent one of his sons to buy a loaf of bread. So, when the baker asked the boy who he was, he replied: "I am the son of Ahmad bin Hambal." So, instead of filling the bag with bread, the baker filled it with gold and silver, and gave it to him. When Ahmad bin Hambal opened the bag and found gold and silver, he told his son: "Go back to him." When he gave the bag back, the baker called out to him: "Come, at least take the bread that you paid a dirham for!" Imam Ahmad's son said: "My father commanded me to return everything."

They would wish that they could give him some gift, but, he was honorable in the face of such a reality, as the Prophet said: "Abstain from the dunya, and Allah will Love you. Abstain from what is with the people, and the people will love you."

Then came the tribulation of the creation of the Qur'an. al-Ma'mun adopted this belief, and came to torture Ahmad bin Hambal, so that he would do the same. al-Ma'mun died, al-Mu'tasim continued in torturing him, and he took a stand for Allah - the Mighty and Exalted - in which he honored this religion. Eighteen years, and three rulers who tortured him so that he would accept and endorse the belief of the Qur'an being created, but, he refused. Then came al-Wathiq, who reversed all that had happened in terms of the affair of the creation of the Qur'an. He wanted to honor Ahmad bin Hambal publicly, but, Imam Ahmad refused. So, he sent for his sons and showered them with gifts, which they accepted. When Ahmad bin Hambal learned that his sons had accepted the gifts of al-Wathiq, he built a wall between his home and theirs, boycotting them.

One day, Ahmad bin Hambal became sick. So, his doctor instructed him to roast a ear of corn in the oven and eat it. So, he bought the corn, and asked that it be roasted. So, it was taken to the oven of his uncle, Salih. When it was brought back to Ahmad, he asked: "Where did you roast it?" They said: "In the oven of your uncle, Salih." He said: "I will not even taste it, as his wealth has been mixed with the gifts of the ruler."

As a result, it got to the point that even the jinn would fear him!

A crazed girl was brought to al-Wathiq, so, he said: "Send her to Ahmad bin Hambal." When she was brought to Ahmad, they asked him: "Please cure this crazed girl for us!" So, he began to speak to the jinni that had possessed this girl, saying: "Get out of this girl! Get out of this girl!" But, it didn't come out. He continued, saying: "Get out, or I'll - and Ahmad began to threaten the jinni - " and the jinni came out, saying: "O Ahmad! You feared Allah, so, everything is afraid of you! You feared Allah, so, everything is afraid of you!"

The jinni waited until Ahmad bin Hambal eventually died, and it returned to possess the girl once again. So, they brought the girl to a shaykh - who, as it was said, is more like us than Ahmad bin Hambal - and he began to speak to the jinni, saying: "Get out, or I'll..." Suddenly, the jinni began to laugh, saying: "Ahmad bin Hambal has died; Ahmad bin Hambal has died...""

"Abstain from the dunya, and Allah will Love you. Abstain from what is with the people, and the people will love you."

['Fi Dhilal Surat at-Tawbah'; p. 195-196]

[Huzaifah ibn Adam]

Shaykh `Abdullaah `Azzaam said:

Whoever Obeys Allah, Everything Obeys Him:

"Ibn al-Qayyim said: "Using one's bodily organs in the obedience of Allah strengthens them, while using them to disobey Allah weakens them."

He dedicated an entire chapter to this, in his amazing book, 'al-Fawa'id,' and I had touched upon this in previous recorded lectures of mine. Even the jinn and humans assist the believer if he obeys Allah. To make a long story short, whoever obeys Allah, everything will obey him. And we informed you that, on the day that 'Uqbah bin Nafi' wanted to establish the city of Qayrawan in the middle of a thick jungle, he prayed two rak'ahs, and said: "O you vicous beasts! O you wild animals! O you poisonous snakes! We are the army of Muhammad! We want to establish ourselves here, so, leave!" Minutes later, all of the animals in the area carried their offspring, and left them the jungle.

Whoever obeys Allah, everything obeys him! Everything!

On the day that they were in Persia (Iraq), one of the Companions - and the Companions had never learned the Persian, Roman, or Assyrian languages - said something in Persian, so, the Persian troops evacuated. He does not know Persian, nor does he know Pashtu! So, when they ran away, the Companions caught up with them, imprisoned them, and asked them: "Why did you run away?"

They replied: "We heard, from the tongue of your companion, that you had come to eat us up, so, we ran away!"


The Companions asked the Companion who'd said this: "What did you say?"

He replied: "I have no idea."

The Angels had spoken on his tongue! We had mentioned before that the Angels would speak through the tongue of 'Umar. An Angel, speaking in his name. Because of this, sometimes, a devil will speak on the tongue of the human! If he is angry, for example, Satan will speak on his tongue. Therefore, it is advised that he perform ablution, in order to expell the Devil, because "nothing puts out the Devil other than the water of ablution."

So, the obedience of Allah...ya Salam! I am amazed at how humanity lives, my brothers!"

[Sayings of `Abdullaah `Azzaam, p.24]

[Huzaifah ibn Adam]

The Speech of the Ahlullah

"It is observed that Noor cascades from the speech of the Ahlullah, whilst darkness drapes the speech of the deviates. The words of the Buzrugs are straightforward. They do not use flowery language, but studying their works produces Noor in the heart. On the other hand, those who are not observant of the Shariah, no matter how polished their words may be, these leave darkness in their wake, regardless of what they say being related to Deen. Since the words are theirs, therefore, darkness is a corollary of their words. Whoever has the slightest spiritual perception can sense this difference without doubt.

In the speech of the Ahlullah again there is Noor which cannot be found in non-Ahlullah. One Buzrug’s son went to study away from home. He qualified in his studies and returned home as an Aalim. He came to his father. The father told him to give the bayaan. The son gave the bayaan and spoke on high academic issues but there was no effect on anyone. After his bayaan the Buzrug father went on the mimbar and related an incident that happened at night. “I had intention of fasting today,” he said. “I left some milk for Sehri. A stray cat came and drank up the milk.” Just this much made the audience emotional.

The father explained to his son: “Son! The effect of one’s heart falls on the audience, not the effect of words. You have acquired knowledge of words. Now let those words permeate your heart.”

It is not necessary that tears roll from the eyes as a result of the Ahlullah’s speech. Yes, tears roll from the hearts of the listeners from the words of the Ahlullah – those who have purified their hearts and saturated it with love for Allah." [The Road to Allah, p.49-50]

[500yardsoffo]

The Speech of the Ahlullah

"It is observed that Noor cascades from the speech of the Ahlullah, whilst darkness drapes the speech of the deviates. The words of the Buzrugs are straightforward. They do not use flowery language, but studying their works produces Noor in the heart. On the other hand, those who are not observant of the Shariah, no matter how polished their words may be, these leave darkness in their wake, regardless of what they say being related to Deen. Since the words are theirs, therefore, darkness is a corollary of their words. Whoever has the slightest spiritual perception can sense this difference without doubt.

In the speech of the Ahlullah again there is Noor which cannot be found in non-Ahlullah. One Buzrug’s son went to study away from home. He qualified in his studies and returned home as an Aalim. He came to his father. The father told him to give the bayaan. The son gave the bayaan and spoke on high academic issues but there was no effect on anyone. After his bayaan the Buzrug father went on the mimbar and related an incident that happened at night. “I had intention of fasting today,” he said. “I left some milk for Sehri. A stray cat came and drank up the milk.” Just this much made the audience emotional.

The father explained to his son: “Son! The effect of one’s heart falls on the audience, not the effect of words. You have acquired knowledge of words. Now let those words permeate your heart.”

It is not necessary that tears roll from the eyes as a result of the Ahlullah’s speech. Yes, tears roll from the hearts of the listeners from the words of the Ahlullah – those who have purified their hearts and saturated it with love for Allah." [The Road to Allah, p.49-50]

This is very true as i myself have experienced this.

[Huzaifah ibn Adam]

This is a short Waaqi`ah (Story) told by Imaam Abu Yusuf رحمة الله عليه on the Firaasat (Fore-sight) of Imaam-e-A`zam Abu Haneefah رحمة الله عليه:

"My father died when I was little and my mother placed me with a bleacher. But I used to pass by (Imaam) Abu Haneefah's circle and sit there. My mother would follow me, take me by the hand away from the gathering and return me to the bleacher's shop. Then I would escape again and, against her wishes, sit with (Imaam) Abu Haneefah رحمة الله عليه. One day she had had enough and went to him, shouting, "This boy is an orphan with nothing to his name except what I feed him from my spinning, and you are spoiling him and causing my ruin!" Imaam Abu Haneefah رحمة الله عليه said, "Woman, be quiet! He is right here, acquiring `Ilm, and he shall be feasting on flour and honey pastries (Faaloodhaj) with pistachio butter in dishes of turquoise (Fayroozaj)!" She replied, "You are an old man who has lost his senses!"

Many years later, when I became a judge, I was with [Haaroon] ar-Rasheed one day when they brought flour and honey pastry in a dish of turquoise and Haaroon said to me, "Eat from this!" Seeing this, I smiled. When he pressed me to say why, I told him what (Imaam) Abu Haneefah رحمة الله عليه had said (so many years ago). He replied, "Truly, `Ilm raises one's status both in this Dunyaa and in the Aakhirah. May Allaah have mercy on Abu Haneefah! He used to see with the eyes of the mind what can never be seen with the eyes of the head."

[Narrated in Al-Bidaayah wan-Nihaayah, of Imaam ibn Katheer.]

[Huzaifah ibn Adam]

“The Sunnat is snatched from one who meets a Bid’ati. Allah Ta’ala extinguishes the Noor of Imaan from one who is pleased with the actions of a Bid’ati. The similitude of the Sunnat on earth is like Jannat is in the Hereafter. He who enters Jannat is saved from sorrow and grief. He who is on the Path of the Sunnat is saved from the lusts of the nafs and from acts of bid’ah.” [The Saadiqeen, p.43]