Tests and trials contain many lessons.

Tests and trials contain many lessons.

The First Lesson – From the benefit of tests and trials is the influence it has on one’s tawheed (worship of Allah), eemaan (faith) and tawakkul – reliance upon Allah.

It makes you examine the reality that man is a weak creation without any power or strength, except in your Lord. Therefore you resort to Him and depend on Him.

Thereupon arrogance, false pride and negligence will be removed and you will come to know that you are really poor and in need of your Creator, the Almighty, the Most Perfect, and so you resort to Him.

The Second Lesson – Tests unravel the reality of this life. It is clarified to be a temporal stay for enjoyment, and the perfect life is the one which follows, wherein there is no toil, worry, fatigue or disease. Allah stated this in Surah al-Ankaboot, verse 64.

   وَإِنَّ الدَّارَ الْآخِرَةَ لَهِيَ الْحَيَوَانُ لَوْ كَانُوا يَعْلَمُون 

And this life of the world is only amusement and play! Verily, the home of the Hereafter – that is the life indeed (i.e. the eternal life that will never end), if they but knew. [al-Ankaboot 29:64] 

Even with this amusement and play there is also toil and fatigue. This is the reality of this life – one day life is smiling at you, and the other day it is turning its back on you. This is the nature of life, but man forgets that. The trials and tests come and they serve to remind man of the nature of this life and that he should not become attached to it. 

The Third Lesson – The tests and trials remind the person of the favours bestowed upon him by Allah. It is also a reminder that this life is transitional. 

The Fourth Lesson – We are reminded to avoid being in a state of joy such that we feel arrogance and likewise to avoid a state of sadness and grief such that one feels despair. Allah states this in Surah al-Hadeed, verses 22-23:

      مَا أَصَابَ مِن مُّصِيبَةٍ فِي الْأَرْضِ وَلَا فِي أَنفُسِكُمْ إِلَّا فِي كِتَابٍ مِّن قَبْلِ أَن نَّبْرَأَهَا إِنَّ ذَلِكَ عَلَى اللَّهِ يَسِيرٌ {22} لِكَيْلَا تَأْسَوْا عَلَى مَا فَاتَكُمْ وَلَا تَفْرَحُوا بِمَا آتَاكُمْ وَاللَّهُ لَا يُحِبُّ كُلَّ مُخْتَالٍ فَخُورٍ

No calamity befalls on the earth or in yourselves but it is inscribed in the Book of Decrees (Al-Lauh Al-Mahfooz) before We bring it into existence. Verily, that is easy for Allah. In order that you may not grieve at the things over that you fail to get, nor rejoice over that which has been given to you. And Allah likes not every prideful boaster. [al-Hadeed 57:22-23]

The Fifth Lesson – Trials and tests remind the person of his shortcomings and diseases (of the heart and actions) so that he can take preventive measures against them. Allah says in Surah an-Nisaa’ verse 79:

      مَّا أَصَابَكَ مِنْ حَسَنَةٍ فَمِنَ اللّهِ وَمَا أَصَابَكَ مِن سَيِّئَةٍ فَمِن نَّفْسِكَ وَأَرْسَلْنَاكَ لِلنَّاسِ رَسُولاً وَكَفَى بِاللّهِ شَهِيدًا

Whatever of good reaches you, is from Allah, but whatever of evil befalls you, is from yourself. And We have sent you (O Muhammad sallallaahu alayhi wa sallam) as a Messenger to mankind, and Allah is Sufficient as a Witness. [an-Nisaa’ 4:79]

And Allah says in Surah as-Shooraa, verse 30:

      وَمَا أَصَابَكُم مِّن مُّصِيبَةٍ فَبِمَا كَسَبَتْ أَيْدِيكُمْ وَيَعْفُو عَن كَثِيرٍ 

And whatever of misfortune befalls you, it is because of what your hands have earned. And He pardons much. [ash-Shooraa 42:30]

There is a chance for repentance before the greater torment occurs. Allah says in Surah as-Sajdah, verse 21:

      وَلَنُذِيقَنَّهُمْ مِنَ الْعَذَابِ الْأَدْنَى دُونَ الْعَذَابِ الْأَكْبَرِ لَعَلَّهُمْ يَرْجِعُونَ 

And verily, We will make them taste of the near torment (i.e. the torment in the life of this world, i.e. disasters, calamities) prior to the supreme torment (in the Hereafter), in order that they may (repent and) return (i.e. accept Islaam). [as-Sajdah 32:21]

This lesser torment is in this life which is full of calamities, disasters and hardships.

The Sixth Lesson – Tests and trials serve as great teaching processes through which one learns patience. We cannot be firm upon truth and obedience except with patience; and we cannot stay away from falsehood and disobedience except with patience and perseverance. We cannot walk the paths of this life except with patience regarding the pre-ordinance of Allah.

The outcome is jannat al-qulb war-ridwaan – the endless bliss in Paradise and the Pleasure of Allah. He says in Surah Fussilat, verse 35:

      وَمَا يُلَقَّاهَا إِلَّا الَّذِينَ صَبَرُوا وَمَا يُلَقَّاهَا إِلَّا ذُو حَظٍ عَظِيمٍ 

But none is granted it except those who are patient – and none is granted it except the owner of the great portion (of happiness in the Hereafter, i.e., Paradise, and of a high moral character) in this world. [Fussilat 41:35]

How To Escape Fitnah, The Stance of the one who wants to escape Fitnah, and some Golden Principles Concerning Fitnah!

The Way to Escape a Fitnah (Trial/Tribulation/Confusion)

Hudhaifa ibn al-Yaman (radiallaahu Ta'aala 'anhu) said: I heard the Messenger of Allaah (salallaahu 'alayhi wa sallam) say: Trials and Tribulations will be presented to the hearts just like as a reed mat is interwoven, stick by stick. Any heart which absorbs these trials will have a black mark put in it. However, any heart that rejects them will have a white mark put in it. The result is that hearts will be of (one of) two kinds: one white like a white stone, which will not be harmed by trials as long as the heavens and earth endure; and the other dark and rusty, like an over-turned vessel, not able to recognize the good, nor reject evil, but rather being absorbed with its desires.*

Student Abu 'Abdillaah Hassan as-Somali (hafidhahullaah Ta'aala) relayed the following points - either word for word or through meaning - from the book al-Qawl al-Hasan fee Ma'rifah al-Fitan authored by one of the scholars of the Sunnah, Shaykh Muhammad al-Imaam (hafidhahullaah Ta'aala):

After mentioning nine important matters as it directly relates to firmness during Fitnah:

•The importance and merits of al-Ikhlaas (Sincerity)
•The importance and merits of al-'Ilm (Knowledge)
•Seeking advice and consulting the Scholars
•Understanding the level of the Scholars as opposed to the level of the students of knowledge
•Verification of affairs, remaining silent until then (do not rush to spread your opinions)
•Busying oneself with 'ibaadah (worship) in times of fitnah (especially du'aa for guidance)
•Understanding the danger of lying or speaking against someone unjustly (there is no hijab between Allaah and the du'aa of the oppressed)**
•Understanding that speaking about the people of bid'ah in a praiseworthy manner brings about the anger and displeasure of Allaah***
• Being warned againt praising and defending Ahlul-Bid'ah (those who have been refuted by the scholars with knowledge and evidence) whilst hammering Ahlus-Sunnah (with harsh and blameworthy statements, degrading them and spreading evil suspicions about them)

Abu 'Abdillaah Hassan as-Somali then relayed these 34 advises - either word-for-word or through meaning - from Shaykh Muhammad al-Imaam (hafidhahullaah Ta'aala)to protect one from fitnah, bi idhn illaah:

1. Focusing on the worship of Allaah during times of turmoil is one of the roads to safety.
2. A person only escapes fitnah by the grace and blessing of Allaah.
3. Fleeing from fitnah and worrying about one's own actions.
4. The Companions (radiallaahu 'anhum): Hasan the son of 'Ali relinquished his right to the caliphate even though he was worthy of it to protect the believers from fitnah.
5. Those upon the Sunnah are the furthest of the people from differing.

6. Fitnah annihilates those who rush to embrace it.
7. The impermissibility of chasing after the faults of the people in general and the scholars in specific.
8. Sins are a cause of dissension.
9. Insincerity causes individuals to stumble and trip upon their path.
10. Understanding of the religion will allow you to walk upon the path to safety.

11. Holding on to the rope of Allaah (The Book and Sunnah) is a shield that protects the believer from fitnah.
12. Unity is a fundamental from the fundamentals of Islam.
13. The importance of returning back to the scholars of the Ummah when fitnah arises.
14. The students of knowledge are the bridge between the scholars and their communities.
15. It is obligatory upon the Muslim to examine information that is spread in the public domain especially at times of fitnah.

16. The Muslim should be patient, forbearing and avoid hastiness in the face of fitnah.
17. It is incumbent upon the believer to be just and fair in both speech and actions.
18. Uncovering those who are responsible for igniting the flame of fitnah.
19. The Devils from amongst the Jinn have a major role to play in trying to incite enmity between the people of faith.
20. Beware of seeking revenge!

21. The love of leadership will break a person's back.
22. Attempting to reconcile the differences of the parties involved.
23. Not having malice in the heart, and speaking the truth is from the best of deeds.
24. Think about the consequences of your speech and actions in this life and how they may affect your Hereafter.
25. Be gentle in all affairs.

26. Have the courage to recognize your mistakes and return to the truth.
27. Clinging firmly to the guidelines and the principles of the divine legislation, at all times.
28. Differentiating between the scholars and those who pretend to be from amongst them.
29. Avoid fruitless argumentation and disputes.
30. Rushing to uproot the source of differing as soon as it appears is from the Prophetic methodology.

31. There is a difference between humiliating your brother and advice.
32. There is a difference between envy and competing in good.
33. Differentiating between differing that is acceptable and differing that is unacceptable.
34. Not involving the common people in matters that they cannot understand or solve.

Shaikhul Islaam Ibn Taymiyyah (rahimahullaah) said: "As for Ahlus-Sunnah wal-Hadeeth, it is not known that any of their scholars or any of their pious, righteous commfolk left off their belief or their sayings; rather they were the best of people in patience. Even if they are trialed or tested with various trials and tribulations, they remained firm. And this is how the Prophets and their followers were from before." [Majmoo' al-Fataawa, Vol. 4, pg. 50]

Abu 'Abdillaah said that this is because they follow the guidelines found in the Book of Allaah and the Sunnah of His Messenger (salallaahu 'alayhi wa sallam). This is a strong encouragement to stick to these guidelines. If you do so, in-sha`Allaah, the fitnah will not harm you.

Imam as-Sijzee (D. 444H, rahimahullaah) said: "Ahlus-Sunnah are those who are firm in the 'aqeedah that the Saalif-us-Saleh conveyed to them from the Messenger of Allaah (salallaahu 'alayhi wa sallam) and the sahaaba (radiallaahu 'anhum)."

* Imaam Ibn al-Qayyim (rahimahullaah) said: "The fitan (trials) which are presented to the hearts - and which are the cause of its weakness - are the trials relating to shahwah (false desire) and the trials relating to shubhah (doubt)... So the first causes intentions and desires to be corrupted, whilst the second causes knowledge and beliefs to be corrupted."

He (rahimahullaah) said: "Hearts, when exposed to such fitan (trials) are of two types:

[The first type is] a heart which, when exposed to such trials, absorbs it like a sponge that soaks up water, leaving in it a black stain. Such a heart continues to soak up the various trials that are presented to it, until it becomes dark and corrupted, which is what is meant by 'an over-turned vessel.' So when this occurs, two dangerous and deadly diseases take hold of it and plunge it into destruction:

Firstly: confusing good with evil, so it neither recognizes the good, nor rejects the evil. This disease may take hold of it to such an extent that it believes good to be evil, and evil to be good, Sunnah to be bid'ah (innovation), and innovations to be the Sunnah, and the truth to be falsehood, and falsehood [to be] the truth.

Secondly: judging by its whims and desires, over and against what Allaah's Messenger (sallallaahu 'alayhi wa sallam) came with, being enslaved by its whims and desires and being led by them also.

[The second type is] a white heart in which the light of Eemaan is bright and its radiance is illuminating. So when trials are presented to such a heart, it rejects and turns away from them. This further increases its light and illumination and its strength." [source: Al-Ibaanah Issue No.3, via this salafiTalk page]

** Sa'd Ibn Abee Waqas (radiallaahu Ta'aala 'anhu) - when he was lied upon - made the following du'aa to Allaah: Oh Allaah, if this (words unclear) is lying upon me and he has said what he said to show off or to become famous, then give him a long life and make him severly poor, and expose him to Fitnah. [The one whom Sa'd made du'aa against used to say in his old age: "I am an old man and have been afflicted. The du'aa of Sa'd concerning me was answered." And another reported that this man's eye balls fell off his face from old age.]

*** The Messenger of Allaah (salallaahu 'alayhi wa sallam) said: Whoever innovates or accommodates (shelters or harbors) an innovator then upon him is the curse of Allaah, His Angels and the whole of mankind. [Bukhari (12/41) and Muslim (9/140)]

Imam Ash-Shatibee (rahimahullaah) said: "There is no doubt that accomodating (sheltering, harboring) comprises and includes praising them or honoring them."

Some of the Salaf such as Al-Fudayl Ibn 'Iyyad (rahimahullaah) said: "Whoever honors or praises a person of Bid'ah, then he has assisted in the destruction of al-Islaam."

Because assisting a person of bid'ah is only done out of hypocrisy. As Al-Fudayl Ibn 'Iyyad (rahimahullaah) said: "It is not possible that a person of the Sunnah praises, assists, promotes someone from Ahlul-Bid'ah except out of hypocrisy!"

Some of the scholars - such as (Imam) Ahmad - have said that if you see a Sunni assisting someone from Ahlul-Bid'ah, then this is considered an act of hypocrisy!
Source: The Way to Escape a Fitnah (Trial/Tribulation/Confusion)

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Shaikh Fawzaan advises to say: "All Praise is due to Allaah, we are upon guidance and a clear Religion. Solace is close by, and evil will cease to exist by the permission of Allaah"
Shaikh Saaleh al Fawzaan: Explanation of the hadith of Hudhaifah b. Al Yamaan 'We were in a state of Jaahiliyyah'

The following are excerpts of Shaikh Fawzaan (hafidhahullaah Ta'aala) from his highly beneficial scholarly sharh (explanation) of the hadeeth of Hudhaifa 'We were in a state of Jaahiliyah,' due to what they contain of golden advice for times of fitaan:

[Allaah said (what means):] So verily, with the hardship, there is relief. Verily, with the hardship, there is relief (i.e. there is one hardship with two reliefs, so one hardship cannot overcome two reliefs). (Ash-Sharh, ayat 5-6)

Solace must come about. He (the Prophet, sallallaahu 'alayhi wa sallam) said: Know that along with assistance is patience, along with solace is distress, and along with every hardship is relief. (Ahmad)

He (the person) should not lose hope when Fitan and evil increases. Indeed, he is to be upon tranquility and makes others tranquil when fitnah occurs, and he says: "All Praise is due to Allaah, we are upon guidance and a clear Religion. Solace is close by, and evil will cease to exist by the permission of Allaah."

This is what is incumbent upon THE PEOPLE OF GOOD AND THE SCHOLARS that they have tranquility and make the people tranquil; because this (EVIL) is something that will cease to exist by the permission of Allaah, and solace will come after it.

It is not permissible for the person to say: "the people are destroyed." This is not permissible; rather he makes the people tranquil, firm upon goodness and expectant of assistance. For indeed, the good end is for the people of piety.

Therefore, no matter how great the evil and fitan is, indeed it will cease to exist. He (sallallaahu 'alayhi wa sallam) said: A group of my followers will remain manifest upon the truth. They will neither be harmed by those who forsake them nor by those who oppose them until Allaah's (Tabaaraka-Wa-Ta'aalaa) order comes. (al-Bukhaaree and Muslim)

And even though there is one who deviates from it and becomes deviated, as the saying goes 'Fitnah has its victims.' It takes away the one who goes with it; but the people of Eemaan will remain even if they are small in number.

Even if there is one who goes along with the Fitnah, and the one who goes astray and the one who comes along, still the truth and its people remain wal-Hamdulillaah. The truth is present. Allaah (Jalla-Wa-'Alaa) said: Verily We: It is We Who have sent down the Dhikr (i.e. the reminder; Qur`an and Sunnah) and surely, We will guard it (from corruption). (Al-Hijr, ayah 9)

The person should neither lose hope nor despair. He should not make the people lose hope of the return to goodness. He should not make the people lose hope with regards to (the fact) that truth will prevail and falsehood repelled; because Allaah (Subhaanahu Wa Ta'aala) has made that promise and He does not fail to fulfill His promise.

Imaam Ibnul Qayyim (rahimahullaah) said: "The Religion is aided when put to the test. So do not be amazed, for this is the way of Ar-Rahmaan (Allaah)."

[Allaah said (what means:)] And so are the days (good and not-so good), We give to men by turns, that Allaah may test those who believe, and that He may take martyrs from among you. And Allaah likes not the Dhaalimoon (polytheists and wrong-doers). And that Allaah may test (or purify) the believers (from sins) and destroy the disbelievers. (Al-'Imran, ayah 140-141)

This is the wisdom behind the occurrence of Fitan and test, so that the believers are purified. And so that they are made to exercise patience, be firm upon the truth and warned of their mistakes; in order that they may repent to Allaah ('Azza Wa Jall), and that the kuffaar are destroyed.

Therefore, (Fitnah and test) is purification for the believers and destruction for the kuffaar, Wa lillaahil-hamd.

And upon the Muslim is that he looks at (the affairs) with optimism. He should neither look at history and the state of affairs with pessimism and hopelessness, and causing the people to lose hope.

And in the hadeeth: Whoever says: the people are ruined, then he himself is ruined. (Muslim)

Therefore, the person neither loses hope in Allaah's Mercy nor does he make people lose hope of solace from Allaah.

So, whoever wants to save himself at the time of these Fitan and evils, then he should not move away from what the Muslims and their leader are holding onto; rather he must exercise patience along with them. And even if he is afflicted with difficulties, he still exercises patience until Allaah (Jalla Wa 'alaa) brings about Solace. This is the path to safety from Fitan.

He (sallallaahu 'alayhi wa sallam) said: Stick to the Jamaa'ah of the Muslims and their leader.

In this is evidence that what is given consideration are the FINAL ACTIONS.

Indeed the one who isolates himself from fitan stays firm upon the truth, and exercises patience in facing trials until death comes to him in this state; then indeed he will be from the people of Paradise.

[Shaikh Fawzaan, hafidhahullaah, ended with this tremendous warning:] And the one upon whom death comes to while he has changed and substituted (the haqq, his deen, etc), and followed the callers to misguidance, then indeed he will be from the people of hellfire, walaa-hawla-wa-laa-quwwata-illaa-billaah!

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Some Golden Principles During Times of Fitnah

In his exellent book The Position of the Mu`min At Times of Fitnah, Shaikh 'Abdul-Azeez bin 'Abdillaah bin Baaz (rahimahullaah Ta'aala) said:

"Therefore, the only thing that will save you and protect you from Fitnah, by the permission of Allaah, is: judging by the Book of Allaah and the Sunnah of His Messenger (salallaahu 'alaihi wa sallam), and that is by returning back to Ahlus-Sunnah and the scholars of the Sunnah, who have the understanding of the Book of Allaah and the Sunnah of His Messenger (salallaahu 'alaihi wa sallam), and studied very well, knowing their rulings and adhering to them.

Therefore, it is obligatory upon every individual in the Ummah - including mankind and jinn, Arabs and non-Arabs, men and women - to judge by the Book of Allaah and the Sunnah of His Messenger (salallaahu 'alaihi wa sallam), and to adhere to the methodology of the Salaf of the Ummah..."

Ibn Baaz (rahimahullaah) continued: "...As for the hadeeth that is narrated from the Prophet (salallaahu 'alaihi wa sallam) regarding sitting down at time of Fitnah, this is known with the people of knowledge and its details are as follows:

The Messenger of Allaah (salallaahu 'alaihi wa sallam) said: There shall soon be a Fitnah: the one who sits in that time is better than the one who stands, and the one who stands is better than the one who walks, and the one who walks is better than the one who hastens to it. And the closer you get to it, the closer it would get to you. Therefore, whoever is able to seek refuge in a shelter, let him do it. [Bukhari (3602), Muslim (6886); narrated by Abu Hurairah (radiallaahu 'anhu)]

The temptations that are meant in this hadeeth are the ones that are vague and ambiguous, and the way of truth in them is unknown; rather it is mixed up. Such are the temptations which the believer is advised to abstain from and stay far away from it with whatever way necessary.

And this is similar to what is stated in his (salallaahu 'alaihi wa sallam) statement: There shall soon be a time in which the best wealth of the Muslim man will be his sheep which he will carry along with him to the peak of the mountain and the falling places of rain, fleeing with his religion from Fitan. [al-Bukhaaree (19), narrated by Abu Sa'eed al-Khudri (radiallaahu 'anhu)]

When the Prophet (salallaahu 'alaihi wa sallam) was asked: Who is the best among the people? He (salallaahu 'alaihi wa sallam) replied: A believer who strives his utmost in Allaah's Cause with his life and property. They asked: "Who is next?" He (salallaahu 'alaihi wa sallam) said: A believer who stays in one of the mountain paths worshipping Allaah, and leaving the people secure from his mischief. [al-Bukhaaree (2786), Muslim (1888), narrated by Abu Sa'eed al-Khudri]

The intent behind 'Fitan' in the above mentioned hadeeth are the bewildering ones, and it is upon the believer to stay away from them. But if it is a situation when the oppressor is obvious from the oppressed, and the truth is obvious from falsehood, in this case, it is obligatory upon him to follow the truth and be at the side of the oppressed, and oppose the oppressor and falsehood.

As the Prophet said: Aid your brother whether he is an oppressor or oppressed. He was asked: O Messenger of Allaah, how can I help him when he is an oppressor? He said: Prevent him from opression; that is helping him."

Source: The highly beneficial book The Position of the Mu`min At Times of Fitnah, by Shaikh 'Abdul-Azeez bin 'Abdillaah bin Baaz (rahimahullaah)

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Related Link: Stance Towards Fitan, by Shaikh Muhammad Bazmool (hafidhahullaah Ta'aala) -------> http://www.salafitalk.net/st/viewmessages.cfm?Forum=6&Topic=6193 or on this site

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All Praise is due to Allaah, we are upon guidance and a clear Religion; Solace is close by, and evil will cease to exist by the Permission of Allaah.

http://maktabah-alfawaaid.blogspot.com/2013/08/how-to-escape-fitnah-stance-of-one-who.html

Examples of Shaykh Abdul Muhsin al-Abbaad‘s Piety:

When the Shaikh served as president of the Islamic University of Madeenah, he didn’t abuse his position and take it as an opportunity to oppress the workers and employees. Shaikh Hammaad Al-Ansaaree relates: “I went to the University at the time of ‘Asr when Shaikh ‘Abdul-Muhsin served as its president. And there would be no one in the University except for him and me. So I said to him: ‘Why don’t you bring someone who will open the University for you before you come?’ He replied: ‘I will not make anybody work at this time because it is a time of rest.’ This was at the time of ‘Asr.”

One graduate from the University related that when the Shaikh was president there he would not like to stop the university car on the road to buy things for the house. Meaning: Since the car was just to take him to and from work, he would not like to abuse this by using it for personal reasons.

On another occasion, when his term of presidency ended, his driver saw him standing on the street waiting, so he passed by him as usual and offered to take him home, but he replied: “I wouldn’t think of it. My term as president has ended and I called my son to come and get me.”

Source: Biography of Shaykh Abdul Muhsin al-Abbaad (hafidhahullah)

The Shafa'a

Compiled and translated

By

Abbas Abu Yahya

 

   The Shafa’a of the Messenger -sallAllaahu alayhi wa sallam- cannot be achieved except by obedience to him.

Ibn al-Qayyim said:

‘When the Messenger’s -sallAllaahu alayhi wa sallam- status of being dependent upon Allaah Subhanahu was complete, all of the creation were in need of him in the Duniya (for the rulings of worshipping Allaah Alone) and in the Hereafter:

As for their need of him in this world; then it is stronger than their need for food, drink and breathing by which their bodies remain alive.

As for their need of him in the Hereafter; then the people will seek intercession from the Messengers so that they can be relieved from their severe condition.  All of the Messengers will refrain from interceding, but the Prophet Muhammad -sallAllaahu alayhi wa sallam- will intercede for them and he is the one who will open the gates of Paradise for them.’

Taken from ‘al-Fawaid’ by Shaykhul –Islaam Ibn al-Qayyim p. 99

   The Shafa’a of the Angels

Taken from the Sharh of Aqeedatu Tahaweeya by Shaykh Salih aalush-Shaykh:

The fifth point:

Ash-Shafa’a on the Day of Judgement is not specifically for the Prophet -sallAllaahu alayhi wa sallam- nor for the other Prophets; rather the Angels will also intercede and the Believers will intercede according to their status’: ( the scholars, the martyrs and the righteous people will intercede), as is established in the Saheeh that Allaah Ta’ala will say on the Day of Judgement: {{ the Angels have interceded, the Prophets have interceded, the believers have interceded and nothing remains except the mercy of The Most Merciful of those who show mercy, so Allaah Ta’ala will command that groups of people, who did not do any good whatsoever, should be taken out of the fire. }} (hadeeth from Saheeh Muslim) to the end of the hadeeth.

So here ash-Shafa’a is not specific to the Prophets, but the Angels will also intercede as Allaah Ta’ala said describing the Angels who carry the ‘Arsh and other than them: <<and (they) ask forgiveness for those on the earth>> [Ash-Shurah: 5] and this seeking forgiveness is before helping them in the worst destination and punishment.  They are the most merciful -who have been given responsibility- to the people of Eemaan, since they have seen the punishment and the worst destination.

Allaah said: {{the Angels have interceded, the Prophets have interceded, the believers have interceded}} so there is a general ash-Shafa’a for every righteous believer to intercede; he will intercede for his close relatives and for whoever he wills.

   The Shafa’a of Children for their Parents

Hadeeth – taken from Silsilah Saheehah No. 3416

On the authority of Habeebah or Umm Habeebah who said: ‘We were sitting in the house of ‘Aa’ishah, and the Messenger of Allaah -sallAllaahu alayhi wa sallam- entered and said: ‘There are no two parents whose three children die before they reach the age of accountability, except that they are brought until they are standing at the door of Paradise.

It will be said to them; ‘Enter Paradise.’

They will say: ‘Should we enter Paradise even though our parents have not yet entered?!’

So it will be said them again to enter, – I do not know if it is the second time but it will be said to them-: ‘Enter Paradise along with your parents.’  The Messenger said ‘and that is the saying of Allaah –Azza wa Jal - << So no intercession of intercessors will be of any use to them>>’ [Al-Muddathir: 48] and the Messenger also said: ‘the intercession of children benefits their parents.’

Narrated by Ishaq bin Rahawayah in his Musnad & authenticated by Shaykh al-Albaani

   The Seventy Thousand that will enter Paradise with the Messenger’s Intercession

Hadeeth – taken from Silsilah Saheehah No. 1879

His -sallAllaahu alayhi wa sallam- Shafa’a on the Day of Judgement

On the authority of Abu Huraira from the Prophet: ‘I asked Allaah – Azza wa Jal – for ash-Shafa’a for my Ummah and Allaah said to me: ‘You can have seventy thousand who will enter Paradise without being taken to account.’  So I said: ‘O Allaah increase the number for me.’  So Allaah said: ‘Indeed you will have this.’  So Allaah increased them in front of Him and on the right and on the left.’

Narrated by al-Baghawi & authenticated by Shaykh al-Albaani

Shaykh al-Albaani brings another supporting evidence for the above hadeeth from ‘Mishkaat’ with an authentic chain:

On the authority of Abu Umaamah who said I heard the Messenger of Allaah -sallAllaahu alayhi wa sallam- saying: ‘My Lord promised me that seventy thousand from my Ummah will enter Paradise without account or being punished and that with every thousand of these there will be anotherseventy thousand and there will be many, many more from those whom Allaah has increased.’

Narrated by Ahmad, Tirmidhi, Ibn Majah and authenticated by Shaykh al-Albaani in Mishkaat no. 5556

   The Intercession of the righteous people from the Ummah of the Prophet -sallAllaahu alayhi wa sallam

Hadeeth – taken from Silsilah Saheehah No. 2178

On the authority of Abu Umaamah who said I heard the Messenger of Allaah -sallAllaahu alayhi wa sallam- : ‘People will enter Paradise due to the Shafa’aof a person who is not a Prophet.  The amount that will enter will be like the tribe of al-Hayyain, or the like of one of the sub-tribes of al-Hayyain like the tribe of Rabeeyah and the tribe of Maddar.’

A man said: ‘O Messenger of Allaah.  Is not the tribe of Rabeeyah from the tribe of Maddar?’

The Messenger answered; ‘Indeed I say what I say.’

Narrated by Ahmad, Ibn ‘Aasakir and authenticated by Shaykh al-Albaani

   The Correct Belief in ash-Shafa’a refutes the ideology of the Khawaarij

The Khawaarij hold the opinion that if a Muslim commits a major sin then he has left Islaam, however the correct belief of the Salaf is that he does not leave Islaam, but he must repent to Allaah Ta’ala. The following is a refutation of the ideology of the Khawaarij:

On the authority of Anas who said that the Messenger of Allaah -sallAllaahu alayhi wa sallam- said: ‘My intercession is for those from my Ummah who commit major sins.’

Narrated by Tirmidhi, Ibn Khuzaimah and authenticated by Shaykh al-Albaani in Mishkaat no. 5558-9

   Those whose intercession will not be accepted

On the authority of Abu Darda who said: I heard the Messenger of Allaah -sallAllaahu alayhi wa sallam- saying, ‘Indeed those who curse cannot be witnesses or intercessors on the Day of Judgement.’

Narrated by Muslim, Abu Dawood and Ahmad

This chapter heading was mentioned by Shaykh Muqbil in his book ‘ash-Shafa’a’

   Intercession by reading the Qur’aan

On the authority of Abu Umaamah al-Baahilee who said: I heard the Messenger of Allaah -sallAllaahu alayhi wa sallam- saying, ‘Read the Qur’aan, since it will come as an intercessor on the Day of Judgement for the one who reads it.  Read the two illuminating lights, Sooratul Baqarah and Soorah Aali Imran since they will come on the Day of Judgement as though they are two shades overhead or two large clouds or two groups of birds with wings outstretched, bringing forward evidence for the one who reads these two Soorahs.  Read Sooratul Baqarah because taking to it is a blessing (Barakah) and leaving it is sorrow, and magicians can cannot read/confront it.’

Narrated by Muslim, al-Bayhaqi and Ahmad All Praise belongs to Allaah, may His peace and blessings be upon our final Prophet Muhammad, his family, his companions and all those who follow his guidance.

http://ahlehadith.wordpress.com/2013/08/19/some-different-types-of-intercession-ash-shafaa/

In The Heart, There is a Disorder

In the heart, there is a disorder; nothing can repair it except drawing near to Allah

In it is loneliness; nothing can remove it except familiarity with Allah

In it is sadness; nothing can dispel it except pleasure in knowing Allah and sincere conduct with him

In it is fire of sorrows; nothing extinguishes it except pleasure with His command, His prohibitions and His decree and embracing patience upon this until the time to meet Him

In it is indigence; nothing can satisfy it except His love and devotion to Him, and constantly remembering Him and having true sincerity with Him

And if the entire world and everything it contains was given to him, it would never fill this void

Madarij As Saalikeen

The Means To A Righteous Heart: Shaykh Saalih bin Fawzaan al-Fawzaan

Question: What is the way to the righteousness of the heart and to purify it from hatred and envy? And what are the most helpful means to make the heart righteous in this life?

Answer: Righteousness of the heart is achieved by a few things.The first: having a sincere intention for Allaah, the Mighty and Majestic, in the righteous deeds. And remembering the Greatness of Allaah, the Majestic and Exalted, remembering that you stand in need of Allaah, the Mighty and Majestic, and increasing in the dhikr (remembrance) of Allaah.

Allaah, the Most High, has said:{Those who believe (in the Oneness of Allaah – Islamic Monotheism), and whose hearts find rest in the remembrance of Allaah, Verily, in the remembrance of Allaah do hearts find rest.}[Soorah ar-Ra'd (13): 28]

So from that which brings the heart to life, is increasing in the remembrance of Allaah. And verily, he (the Prophet) – sallal-Laahu ‘alayhi wa sallam – has said:“The example of the one who remembers Allaah and the one who doesn’t remember Allaah, is like the example of the living and the dead.” Also from the means of bringing the heart to life, is eating from halaal (legal, permissible food) and staying away from eating haraam (forbidden food). For verily, eating from haraam hardens the heart, corrupts the heart or makes the heart sick. Because bad food influences the heart and the body.Also from the means of bringing the heart to life…

Allaah, the Most High, has said:{O (you) Messengers! Eat of the Tayyibaat (all kinds of Halaal foods which Allaah has made legal), and do righteous deeds.}[Soorah al-Mu'minoon (23):51]

And Allaah has ordered the believers with that which He ordered the Messengers with. He said:{O you who believe (in the Oneness of Allaah – Islamic Monotheism)! Eat of the Tayyibaat that We have provided you with.}[Soorah al-Baqarah (2):172]

He should eat from the Tayyibaat, meaning: the permissible things. Because Allaah makes the Tayyibaat permissible for us and makes the Khabaa’ith (all evil and bad things) forbidden for us. So eating from the Tayyibaat, which are the permissible things, feeds the hearts a good meal. And eating from the Khabaa’ith feeds the hearts a bad meal.That which makes the hearts sick as well, is listening to songs and musical instruments, which has increased alot in this time! And that which makes the hearts sick as well or makes it die, is being devoted to satellite TV, the internet and what is broadcasted in these media from wickedness, evil thoughts, forbidden desires and disgusting scenes. This is from that which makes the hearts sick.Also, accompanying bad people and sitting with them corrupts the hearts. Similarly, accompanying the best people, the scholars and the people of khayr (good), is from that which brings the hearts to life.

Translated by: Yâsîn Abu Ibrâhîm

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