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Letters 55 & 98 – Volume 1, Book 2

16 Jun

As-Salamu ‘Alaikum

It has been a necessity for me to write about the filthy kuffaar and on despising their filthy religions. However, as Ramadan approaches, these two are awesome letters on love for the Prophet’s ﷺ progeny, one’s fellow Muslims and on compassion and softness towards our brothers and sisters in Islam.

TRANSLATION OF LETTER 55 STARTS —————————————————————

Written as a declaration of love, towards the refuge of nobility, Shaykh ‘Abdul Wahhab Bukhari.

For some time now, apart from the previous affinity and association, the heart has developed further love for you. Due to this, the ascetic is engaged and engrossed in du’aa for you in [your] absenteeism. And when the Master of the Universe and the Pride of All Creation, ‘alaihi wa ‘alaa aalihis salawatu wat tasleemaat, commanded:

من احب اخاه فيعلم اياه

مسند احمد,بخاري في الادب المفرد, ترمذي, ابن حبان

Translation of meaning: He who bears an affinity to his [Muslim] brother, he should make it known to him. (Hadith – Musnad Ahmad, Adab Al-Mufrad by Bukhari, Tirmidhi, Ibn Hibban)

[the ascetic] felt better and appropriate to express his affinity to you. And due to this brotherly love which has been cultivated with the near ones (i.e., his progeny, the Saadaat) of the Master, sal Allahu Ta’ala ‘alaihi wa aalihi wa sallam, the connection of hopefulness has been firmly grasped by the hands. May Haqq Subhanahu wa Ta’ala, grant steadfastness in the love for them (the noble progeny of the Prophet), by the hurmat (tawassul) of the Sayyidil Bashr, ‘alaihi wa ‘alaa aalihis salatu was salam.

END LETTER 55 —————————————————————————————————

TRANSLATION OF LETTER 98 STARTS —————————————————————

Written towards Shaykh Zakariyya’s son, Shaykh ‘Abdul Qadir

On calling towards adopting softness and shunning sternness, in light of the Prophetic ahaadiith, ‘alaihis salaatu was salaam.

May Haqq Subhanahu wa Ta’ala grant steadfastness on the station of justice. Some ahaadiith of the Master, the Blessed Prophet, ‘alaihi minas salawaati afdzaluhaa wa minat tasleemaati akmaluhaa, are quoted. May Allah Subhanahu wa Ta’ala grant the capability to act according to them.

1) Rasulullah commanded:

إن الله رفيق يحب الرفق ، ويعطي على الرفق ما لا يعطي على العنف ، وما لا يعطي على سواه – صحيح مسلم

Translation of meaning: Indeed, Allah is The One who accords gentleness, He keeps gentleness as His friend [i.e., it earns His ridza], and He bestows that on gentleness what He does not bestow on sternness; and neither does He bestow it on anything other than gentleness. (Sahih Muslim)

2) According to one narration, the Master articulated to ummunaa ‘Aisha as such: 

عليك بالرفق ، وإياك والعنف والفحش ، إن الرفق لا يكون في شيء إلا زانه ، ولا ينزع من شيء إلا شانه – صحيح مسلم

Translation of meaning: [O ‘Aisha] do not let go of gentleness, and refrain from sternness and answering back; indeed, gentleness does not but beautify something, and when it is removed from it, it but takes from it [and makes it ugly]. (Hadith – Sahih Muslim)

3) The Master, the Blessed Prophet also commanded as such:

من يحرم الرفق يحرم الخير – صحيح مسلم, مسند احمد, و غيرهم

Translation of meaning: He who is deprived of gentleness, he is deprived of goodness. (Sahih Muslim, Ahmad, and others)

4) And the Master, the Benevolent Prophet , also commanded: 

إن أحبكم إلي أحاسنكم أخلاقا – صحيح بخاري

Translation of meaning: Indeed, the one amongst you dearest to me is the one who has the noblest character. (Sahih Bukhari)

5) He also commanded as such:

من اعطي حظه  من الرفق اعطي حظه من الدنيا و الاخرة – مسند احمد, ترمذي

Translation of meaning: He who has been granted a portion from gentleness, has been granted a portion from the goodness of the world and the hereafter. (Musnad Ahmad, Tirmidhi)

6) The Master, ‘alaihis salam, also articulated:

 الْحَيَاءُ مِنَ الإِيمَانِ وَالإِيمَانُ فِي الْجَنَّةِ , وَالْبَذَاءُ مِنَ الْجَفَاءِ وَالْجَفَاءُ فِي النَّارِ – مسند احمد

Translation of meaning: Hayaa (modesty) is from belief (imaan) and belief is from paradise, and defiance is from evil, and evil is from the fire. (Musnad Ahmad)

7) [and]

إن الله يبغض الفاحش البذيء – ترمذي

Translation of meaning: Indeed Allah keeps an enemy (i.e., such a person earns His wrath and is deprived of His mercy) the defiant transgressor. ( Tirmidhi)

8 ) [and]

الا اخبركم بمن يحرم على النار وبمن يحرم النار عليه عل كل هين لين قريب سهل – ترمذي

Translation of meaning: Should I not inform you who is forbidden on the fire of hell, and on whom the fire of hell is forbidden? Every gentle, soft-tempered, easy going person [who is] close [to people, i.e., friendly natured]. (Tirmidhi)

9) [and]

المؤمنون هينون لينون كالجمل الانف ان قيد انفاد و ان استنيخ على صخرة استناخ – ترمذي

Translation of meaning: Believers are easy going and gentle like a leashed camel. If it is pulled, it follows, and if made to sit on a rock, it sits. (Tirmidhi)

10) [and]

من كظم غيظا وهو يقدر على أن ينفذه دعاه الله على رءوس الخلائق يوم القيامة حتى يخيره في أي الحوراء شاء ‏ – ترمذي

Translation of meaning: The one who swallowed his anger, and he was capable to let it carry on, then on the day of judgment Allah shall call him in front of people, until such that he shall choose any Hourie he wishes [by the authority granted to him by Allah]. (Tirmidhi)

11) [and]

أن رجلا قال  للنبي صلى الله عليه و سلم : أوصني قال :  لا تغضب  

فرد مرارا ، قال : لا تغضب – صحيح بخاري

Translation of meaning: A man asked Rasulullah, “[O Allah’s beloved] Bequeath me.” The Prophet responded, “Do not be angry.” The man repeatedly pleaded to be bequeathed something [from the treasures of Prophetic teachings] and he, sal Allahu ‘alaihi wa sallam, [repeatedly] answered, “Do not be angry.” (Sahih Bukhari)

12) [and]

ألا أخبركم بأهل الجنة كل ضعيف متضعف لو أقسم على الله لأبره ألا أخبركم بأهل النار كل ‏ ‏عتل ‏ ‏جواظ ‏ ‏متكبر ‏ – ترمذي

Translation of meaning: Should I not tell you about the people of Jannah? It is he who people consider weak and subjugated, [but if] if he takes an oath by Allah, he fulfills it. Should I not inform you of the people of the fire? Every violent, rough, arrogant person. (Tirmidhi)

13) [and]

إذا غضب أحدكم وهو قائم فليجلس ، فإن ذهب عنه الغضب وإلا فليضطجع – مسند احمد, ترمذي

Translation of meaning: If any of you feel angry, and he is standing, then he should sit down. [It is good] if the anger leaves him, or otherwise, he should lie down. (Musnad Ahmad, Tirmidhi)

14) [and]

إن الغضب ليفسد الإيمان كما يفسد الصبر العسل – بيهقي

Translation of meaning: Indeed, anger destroys faith (i.e., it has the potential to, as a person can even utter blasphemies in a fit of fury) as aloe destroys honey. (Bayhaqi)

15) [and]

 مَنْ تَوَاضَعَ لِلَّهِ رَفَعَهُ اللَّهُ ، فَهُوَ فِي نَفْسِهِ صَغِيرٌ ، وَفِي أَعْيُنِ النَّاسِ عَظِيمٌ ، وَمَنْ تَكَبَّرَ وَضَعَهُ اللَّهُ عَزَّ وَجَلَّ ، فَهُوَ فِي أَعْيُنِ النَّاسِ صَغِيرٌ ، وَفِي نَفْسِهِ كَبِيرٌ ، وَحَتَّى لَهُوَ أَهْوَنُ عَلَيْهِمْ مِنْ كَلْبٍ أَوْ خِنْزِيرٍ – بيهقي

Translation of meaning: He who adopts meekness for the sake of Allah, Allah uplifts him; to his self, he [seems he] is belittled, but in the eyes of people, he is grand; and he who is arrogant, Allah ‘azza wa jall, debases him, and in the eyes of people he is little, and to himself, he is great, to the extent that he is more debased to them (i.e., people) than a dog or a pig. (Bayhaqi)

16) [and]

قال موسى بن عمران على نبينا و عليه الصلوة و السلام : يا رب ! من أعز عبادك عندك ؟ قال : من إذا قدر غفر – بيهقي

Translation of meaning: Our Master Muusa bin ‘Imran, ‘ala nabiyyina wa ‘alaihis salatu was salam, said, “O Lord! Who from amongst Your slaves is honored in front of You?” Allah Ta’ala made it known to him, “he who forgives despite possessing power [to avenge].” (Bayhaqi)

17) The Master, the Blessed Prophet , also articulated as such:
 

من خزن لسانه ستر الله عورته ،ومن كف غضبه كف الله عنه عذابه يوم القيامة ، ومن اعتذر إلى الله قبل الله عذره – بيهقي

Translation of meaning: He who protects his tongue, Allah shall conceal his ‘awrah [of sins], and he who turns back his anger, Allah shall turn back ‘adhab (punishment) from [reaching] him on the day of judgment, and whatever excuse he presents to Allah, Allah shall accept his excuse (i.e., judge him favorably). – (Bayhaqi)

18) He also articulated as such:

من كانت له مظلمة لأخيه من عرضه أو شيء فليتحلل منه اليوم قبل أن لا يكون دينار ولا درهم إن كان له عمل صالح أخذ بقدر مظلمته وإن لم يكن له حسنات أخذ من سيئات صاحبه فحمل عليه – صحيح بخاري

Translation of meaning: The one whose brother has a transgressed his rights, he should forgive him today itself, before such time that he possesses neither dinar nor dirham (money); if he (the transgressor) has good deeds, they shall be taken away from him proportionate to his transgressions, and if he doesn’t have good deeds, the victim’s sins shall be taken and loaded onto him.  (Bukhari)

19) The Blessed Prophet , also commanded as such:

 أَتَدْرُونَ مَا الْمُفْلِسُ” قَالُوا الْمُفْلِسُ فِينَا مَنْ لَا دِرْهَمَ لَهُ وَلَا مَتَاعَ، فَقَالَ: “إِنَّ الْمُفْلِسَ مِنْ أُمَّتِي يَأْتِي يَوْمَ الْقِيَامَةِ بِصَلَاةٍ وَصِيَامٍ وَزَكَاةٍ وَيَأْتِي قَدْ شَتَمَ هَذَا وَقَذَفَ هَذَا وَأَكَلَ مَالَ هَذَا وَسَفَكَ دَمَ هَذَا وَضَرَبَ هَذَا فَيُعْطَى هَذَا مِنْ حَسَنَاتِهِ وَهَذَا مِنْ حَسَنَاتِهِ فَإِنْ فَنِيَتْ حَسَنَاتُهُ قَبْلَ أَنْ يُقْضَى مَا عَلَيْهِ أُخِذَ مِنْ خَطَايَاهُمْ فَطُرِحَتْ عَلَيْهِ ثُمَّ طُرِحَ فِي النَّارِ – صحيح مسلم

Translation of meaning: [The Prophet asked] “Do you know who is bankrupt?”. The people replied, “The bankrupt amongst us is the one who has no dirham or properties.” He, ‘alaihis salam, then said, “the bankrupt from my ummah is the one who shall appear on the day of judgment with salah, fasts, [and] zakat and [despite all that] he would have insulted someone, or slandered someone, or swallowed someone’s money unjustly, or shed someone’s blood unjustly [i.e., killed him], or beaten up someone unjustly, then his good deeds shall be given to this victim, and likewise to that victim and so on, then if his good deeds are exhausted before he pays back what he owes [to his victims], then their [the victims’] bad deeds shall be taken from them and loaded onto him, and then he [the transgressor] shall be thrown into hellfire. (Muslim)

20) It is narrated from our master Mu’awiyah, radzi Allahu ‘anhu, that he wrote to our Mother ‘Aisha, radzi Allahu ‘anhaa, to write him such a letter which contains a concise [Prophetic] bequeathment, then our Mother, radzi Allahu ‘anhaa, wrote:

سلام عليك أما بعد فإني سمعت رسول الله صلى الله عليه وسلم يقول من التمس رضا الله بسخط الناس كفاه الله مؤنة الناس ومن التمس رضا الناس بسخط الله وكله الله إلى الناس والسلام عليك – ترمذي

Translation of meaning: Salamun Alaykum, and after that, [let it be known that] I heard Rasulullah, sal Allahu Ta’ala ‘alaihi wa ‘alaa aalihi wa sahbihi wa sallam, say, “The one who does not care about people’s being upset worrying only about Allah’s ridza, Allah shall sufficiently help him against people’s burdens [placed onto him]; while he who is careless about Allah’s wrath seeking to please people, then Allah shall hand him over to people [i.e., permit people to do with him as they please] was-salamu ‘alaika.” (Tirmidhi)

The Master, the Blessed Prophet, sal Allahu Ta’ala ‘alaihi wa ‘alaa aalihi wa sahbihi wa sallama wa baaraka, stated the truth. May Allah, Subhanahu wa Ta’ala, grant us and you the capability to act on the teachings of the Mukhbir as-Sadiq, ‘alaihis salam.

Even though these ahadith have been written without translation, it’s best if you turn towards the noble Shaykh Gio and try to understand their meanings so that action in accordance to them may be granted [by Allah]. The stay on this world is for a very short while; and the ‘adhab of the hereafter is extremely severe and everlasting. Far-sighted vision must be employed and one shouldn’t be deceived by this world’s dimming lushness and freshness. If anyone was accorded honor and dignity due to worldliness, then the duniya-seeking kuffaar would have been the patrons of the greatest honors. Getting infatuated with the outward of the duniya is senselessness. A few days of respite must be considered a bounty and one must try to strive in deeds earning Haqq Ta’ala’s ridza, and one must treat His creation virtuously. 

التعظيم لامر الله و الشفقة على خلق الله

[Translated to:] Aggrandizing the commands of Allah Ta’ala and compassion on Allah’s creation –

are the two grand foundations to salvation in the hereafter. What ever the Mukhbir as-Sadiq, ‘alaihis salatu was salam, has commanded, is in accordance to that same truth, ma’aadh Allah there is definitively no room for any joking or fooling around in it. Until when can one sleep like a dreaming rabbit? Eventually one will have to see the face of stiff disgrace and debasement. Allah Ta’ala states in Juz 18 in Surah Muminoon:

أَفَحَسِبْتُمْ أَنَّمَا خَلَقْنَاكُمْ عَبَثًا وَأَنَّكُمْ إِلَيْنَا لَا تُرْجَعُونَ

Translation of meaning: Do you think that We created you in vain and you shall not be brought back to Us [to bear account]? — [Holy Quran 23:115]

Although the ascetic is aware that your time does not feel worthy to listen to such talks, it is the start of youth, and worldly goodies lie abundant [at your disposal], rulership and dominance over people too is attained (in such circumstances, it is extremely difficult to listen to words of nasiihah/advise) – he is saying these things out of compassion at your state. Right now, nothing is lost, there is still time for tawbah and turning towards Allah. Informing [you] is necessary.

در خانہ اگر کس است یک حرف بس است

[Persian idiom translated to]: If someone’s home, mere one letter is enough.

END LETTER 98 —————————————————————————————————

 

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One response to “Letters 55 & 98 – Volume 1, Book 2

  1. idesireranks

    March 12, 2016 at 8:23 am

    I love you for Allah’s sake!!!!

     

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