• a • long • and • difficult • day • except • for • the • forgiven • ones •

from an-Nihaayah fil-Fitan wal-Malaahem, pgs 340-343

It is related that Ibn Umar reported that the Messenger of Allah said, “There will be no gloom or loneliness for the people of Laa Ilaaha Illa Allah in their graves, nor on the Day they are raised. It is as if I am witnessing the people of Laa Ilaaha Illa Allah shaking the dirt from their heads as they are saying, ‘All praise is for Allah, Who has removed all grief from us.’”

In Spite of the Length and Severity of the Day of Resurrection, It Will Be Lighter for the Believer Than One of the Compulsory Prayers

From al-imaam Ahmad, Abu Sa’eed said, “It was said to the Messenger of Allah, ‘The day the measurement of which is 50,000 years- that is an extremely long day!’ The Messenger of Allah said, ‘By the One Who has my soul in His Hand, it is made light for the believer, to the extent that it is more light for him than a compulsory prayer he performs in the world‘” [Ahmad].

Ibn Jareer related this in his Tafseer, but two of the narrators of his chain are weak.

Al-Baihaqee related it with a different phrasing. Abu al-Samh related that Abu Sa’eed al-Khudree went to the Messenger of Allah and said, “Inform me of he who is strong enough to stand on the Day of Resurrection, about which Allah said,

يَوْمَ يَقُومُ النَّاسُ لِرَبِّ الْعَالَمِينَ

The Day when mankind will stand before the Lord of the Aalameen

[al-Mutafiffeen : 6]

The Prophet said, “It is made light for the believer to the extent that it is like a compulsory prayer for him.”

Abudullah ibn Amr said, “On the Day of Resurrection, the believers will have chairs of light upon which they will sit, and they will be shaded by clouds above them. For them the Day of Resurrection will be like an hour from the day or like one if its two limits [i.e. its begining or end]” [related by ibn Abid-Dunyaa in al-Ahwaal].

For Sinners, the Day of Resurrection is Long and Difficult; for the People of Taqwa it is Neither Long Nor Difficult

It will only be long and difficult for one who is not forgiven. As for those who are forgiven, Abu Abdullah al-Haafidh related that Abu Hurairah said, “For the believers, the Day of Resurrection is like the period between adh-Dhuhr and al-Asr.” He then said, “This is what is memorized.”

The same has been related in a narration that is ascribed to the Prophet. It is related by Abu Abdullah al-Haafidh through Ibn Mubaarak with a marfoo’ chain.

Ya’qoob ibn Sufyaan related that Abdullah ibn Umar said, “The Messenger of Allah recited this verse

يَوْمَ يَقُومُ النَّاسُ لِرَبِّ الْعَالَمِينَ

The Day when mankind will stand before the Lord of the Aalameen

[al-Mutafiffeen : 6]

He then said, “How will you be when Allah gathers you in such a way as arrows are gathered in a quiver, for fifty thousand years, with Allah not looking at you?”

Abu Bakr ibn Abid-Dunyaa said, Abdullah ibn Mas’ood said, “The middle of the day will not arrive on the Day of Resurrection until these and those [people of Hell and people of Paradise] take a day nap [i.e. according to ibn Mas'ood, the people of Hell will take a day nap in the Fire, and the people of Paradise will take a day nap in Paradise]. He then recited

ثُمَّ إِنَّ مَرْجِعَهُمْ لَإِلَى الْجَحِيمِ

Then thereafter, verily, their return is to the flaming fire of Hell

[as-Saafaat : 68].

Ibn Mubaarak said, “This is the recitation of Ibn Mas’ood for this verse” [related by Abu Bakr ibn Abid-Dunyaa].

Abu Ubaydah said, Abdullah ibn Mas’ood said regarding this verse

أَصْحَابُ الْجَنَّةِ يَوْمَئِذٍ خَيْرٌ مُسْتَقَرًّا وَأَحْسَنُ مَقِيلًا

The dwellers of Paradise will, on that Day, have the best abode, and have the fairest places for repose

[al-Furqaan : 24]

“Half of the day will not pass on the Day of Resurrection until both of these take their repose [i.e. the people of Hell in Hell, and the people of Paradise in Paradise]” [related by Abu Bakr ibn Abid-Dunyaa]

• for • the • companions • of • the • Qur’aan •

It was narrated that Buraydah (Radi Allaahu ‘anhu) said: I heard the Prophet (Sall Allaahu ‘alayhi wa sallam) say:

‘The Qur’aan will meet its companion on Yowm Al-Qiyaamah when his grave is opened for him, in the form of a pale man. It will say to him, ‘Do you recognize me?’ He will say: ‘I do not recognize you.’ It will say: ‘I am your companion the Qur’aan, who kept you thirsty on hot days and kept you awake at night. Every merchant benefits from his business and today you will benefit from your good deeds.’ He will be given dominion in his right hand and eternity in his left, and there will be placed on his head a crown of dignity, and his parents will be clothed with priceless garments the like of which have never been seen in this world. They will say: ‘Why have we been clothed with this?’ It will be said: ‘Because your son used to recite Qur’aan.’ Then it will be said to him: ‘Recite and ascend in the degrees of Jannah,’ and he will continue to ascend so long as he recites, either at a fast pace or a slow pace.’

Narrated by Ahmad in Al-Musnad (#394) and Ibn Maajah in As-Sunan (#3781); classed as hasan by Al-Busayri in Az-Zawaa’id and by Al-Albaani in As-Silsilah As-Saheehah (#2829).

As-Suyooti said in his commentary on the hadeeth (2/1242):

‘In the form of a pale man‘. This is the one whose color has changed. It is as if he comes in this form so as to resemble his companion in this world, or to draw attention to the fact that just as his color changed in this world because of staying up at night to read Qur’aan, the Qur’aan will appear in a similar form because of its striving on Yawm Al-Qiyaamah until its companion attains the ultimate goal in Al- Aakhirah.”

• new • anwar • al-awlaki: • the • battle • of • the • hearts • and • minds •

Battle of The Hearts and Minds

An important topic that is going unnoticed by the majority of people around the world. With the advancement of communications in the world, the enemies are not only plotting away with their weapons but also with their lies portrayed in the media spreading all sorts of lies to justify the slaughter of innocent human beings and the demonization of Islaam.

Download

• benefit • of • the • day • magazine •

Safar 1429

Download:

http://ia341027.us.archive.org/1/items/benefit_vol2_issue2/vol2_issue2.pdf

http://benefitoftheday.wordpress.com

• the • importance • of • using • islamic • terminology •

Shaykhul Islaam Ibn Taymiyyah said:

“Verily the great imaams used to forbid the usage of doubtful innovated general terms. In them, the truth is covered with falsehood, along with that, it causes doubt and differing and tribulation (fitnah) which are in opposition to the narrated terminology, and those terms whose meanings have not been fully explained. So whatever is narrated can be made familiar, and whatever is known can be made known. As Imaam Maalik said: ‘If there is little knowledge, futility becomes manifest, and if there are few narrations, the desires increase.’ So if a word is neither textually proven nor is its meaning known to the intellect, then it is useless and full of desires…”

- Dar Ta’aarudhul ‘Aql Wan Naql (1/271)

• umar’s • assassination •

Umar’s Assassination - Part 2

Part 1 can be viewed here

…As soon as he said Takbeer, I heard him say, “The dog has killed or eaten me,” when the murderer stabbed him. A non-Arab infidel came carrying a double-edged knife and stabbed everyone he passed by on the right and left, stabbing thirteen people out of whom seven died. When one of the Muslims saw that, he threw a cloak on him. Realizing that he had been captured, the non-Arab infidel killed himself. ‘Umar took the hand of ‘Abdur-Rahmaan ibn ‘Auf and let him lead the prayer.

Those who were standing by the side of ‘Umar saw what I saw, but the people who were in the other parts of the Mosque did not see anything, but they lost the voice of ‘Umar and they were saying, “Subhaan Allaah! Subhaan Allaah!” ‘Abdur-Rahmaan ibn ‘Auf led the people a short prayer. When they finished the prayer, ‘Umar said, “O Ibn ‘Abbaas! Find out who attacked me.” Ibn ‘Abbaas kept on looking here and there for a short time and then came back and said, “The slave of Al-Mugheerah.” At that, ‘Umar said, “The craftsman?” Ibn ‘Abbaas replied, “Yes.” ‘Umar said, “May Allah destroy him. I only treated him well. All praises are for Allaah who has not caused me to die at the hand of a man who claims to be a Muslim. No doubt, you and your father (Al-Abbaas) used to love to have more non-Arab infidels in Al-Madeenah.” Al-Abbas had the greatest number of slaves. Ibn ‘Abbaas said to ‘Umar. “If you wish, we will do it.” He meant, “If you wish we will kill them.” ‘Umar said, “You are mistaken (for you cannot kill them) after they have spoken your language, prayed towards your Qiblah, and performed Hajj like yours.”

Points to note

* Some narrations mention that the one who threw the cloak over the assassin was a person named Hattaan Al-Tameemee Al-Yarboo’ee from the Muhaajiroon.
* A narration from Ibn Shihaab describes how ‘Umar bled heavily and fainted. He was carried to his house, where he remained unconscious for a while. When he awoke and saw the people around him, the first thing he said was, “Have the people prayed?” When he was told that they had, he said, “There is no place in Islaam for those who leave the prayer.” He then performed ablution and prayed, with his wound bleeding heavily. This, coupled with the fact the first thing ‘Umar did was appoint an imaam in his place, all goes to show the importance and status of the salaah, as well as the nobleness of ‘Umar.
* This narration also mentions that ‘Umar feared he had done some wrong to someone in the community, but when Ibn ‘Abbaas informed him it was the unbeliever who had stabbed him, and when Ibn ‘Abbaas saw everyone crying as if they had lost their own children, ‘Umar became relieved that this situation was not because of any injustice on his part. This shows the piety and taqwaa of ‘Umar.

***

The Iranians - may Allah kill them and reject them as they rejected the companions - worship and pay homage to the persian majoosi murderer of ‘Umar, may Allaah be  pleased with him. His alleged grave is in kashan, iran. Here are some photographs:

Alleged tomb of abu lu’lu’a

Gate to his tomb

curses intended towards the righteous khulafaa

seeking barakah from his ‘coffin’

may Allah destroy the Majoos and the Rawaafid once and for all, Ameen!

• rusty • hearts •

Ibn al-Qayyim - rahimahullaah- said:’There is no doubt that the heart becomes covered with rust, just as metal dishes - silver, and their like - become rusty. So the rust of the heart is polished with dhikr, for dhikr polishes the heart until it becomes like a shiny mirror. However, when dhikr is abandoned, the rust returns; and when it commences then the heart again begins to be cleansed. Thus the heart becoming rusty is due to two matters: sins and neglecting remembrance of Allaah. Likewise, it is cleansed and polished by two things : istighfaar and dhikr.’

-

Al-Waabilus-Sayyib (p.80).

• ibn • al-qayyim • on • dealing • with • calamities •

Ibn al-Qayyim in his valuable book Zaad al-Ma’aad (4/189-195),has mentioned several things in how to deal with calamities, including the following:

1 – If he looks at what has befallen him, he will find that what his Lord has left for him is similar to it or better than it, and if he is patient and accepts it, He has stored up for him something that is many times greater than what he has lost through this calamity, and if He willed He could have made the calamity even greater.

2 – The fire of calamity can be extinguished by thinking of those who have been hit even harder. Let him look to his right, does he see anything but calamity? Then let him look to his left, does he see anything but loss? If he were to look at the people around him, he would not see anything but people who are tested, either by missing out on something that they like, or by having happen to them that which they dislike. The pains of this world are like dreams or like a passing shadow. If you laugh a little you will weep a lot, and if you are happy for a day you will be miserable for a lifetime, and if you have what you want for a little while, you will be deprived for a long time. There is no day of happiness but it is followed by a day of pain.

Ibn Mas’ood (may Allaah be pleased with him) said: For every moment of joy there is a moment of sorrow, and no house is filled with joy but it will be filled with sorrow.

And Ibn Sireen said: There is never any laughter but there comes weeping after it.

3 – It should be noted that panicking will not make the calamity go away, and in fact it makes it worse.

4 – It should be noted that missing out on the reward for patience and surrender, which is mercy and guidance that Allaah has granted as the reward for patience and turning to Him (by saying Inna Lillaahi wa inna ilayhi raaji’oon (Verily to Allah we belong and unto Him is our return)), is worse than the calamity itself.

5 – It should be noted that panicking makes one’s enemy rejoice and makes one’s friend feel sad; it makes Allaah angry and makes the shaytaan happy; it destroys reward and weakens resolve. If he is patient, seeks reward, strives to please Allaah, to make his friend happy and to make his enemy sad, and seeks to relieve his brothers of their burdens and to console them before they console him, this is steadfastness and a sign of perfection – not slapping one’s cheeks, rending one’s garment, wishing for death and being discontent with the divine decree.

6 – It should be noted that what comes after being patient and seeking reward is pleasure and joy that is many times greater than what he could have got from keeping what he lost. Sufficient for him is the “house of praise” that will be built for him in Paradise as a reward for his praising his Lord and turning to Him (by saying Inna Lillaahi wa inna ilayhi raaji’oon (Verily to Allah we belong and unto Him is our return)). So let him decide which of the two calamities is greater: a calamity in this world, or the calamity of missing out on the house of praise in eternal Paradise.

In al-Tirmidhiit is narrated in a marfoo’ report: “On the Day of Resurrection people will wish that their skins had been cut with scissors in this world, when they see the reward of those who were struck with calamity.”

One of the salaf said: Were it not for the calamities of this world, we would come empty-handed on the Day of Resurrection.

7 – It should be noted that the One Who is testing him is the Most Wise and the Most Merciful, and that He – may He be glorified – did not send this calamity in order to destroy him or cause him pain or finish him off, rather He is checking on him, testing his patience, acceptance and faith; it is so that He may hear his du’aa’ and supplication, so that He may see him standing before Him, seeking protection, filled with humility and complaining to Him.

8 – It should be noted that were it not for the trials and tribulations of this world, a person could develop arrogance, self-admiration, a pharaonic attitude and hardheartedness which would lead to his doom in this world and in the Hereafter. It is a sign of the mercy of the Most Merciful that He checks on him from time to time with the remedy of calamity so as to protect him from these diseases, to keep his submission and servitude sound, and to eliminate all bad elements that may lead to his doom. Glory be to the One Who shows mercy by means of testing, and tests by means of blessing, as it is said:

Allaah may bless us with calamities even if that is hard, and Allaah may test some people with blessings.

9 – It should be noted that the bitterness of this world is the essence of sweetness in the Hereafter, as Allaah will turn the former into the latter. Similarly the sweetness of this world is the essence of bitterness in the Hereafter. It is better to move from temporary bitterness to eternal sweetness than the other way round. If this is still not clear to you, then think of what the Prophet (peace and blessings of Allaah be upon him) said: “Paradise is surrounded with difficulties, and Hell is surrounded with desires.”

End quote.

• the • six • stages • to • knowledge •

Ibn al-Qayyim - rahimahullaah- said:

“There are six stages to knowledge:

Firstly: Asking questions in a good manner.

Secondly: Remaining quiet and listening attentively.

Thirdly: Understanding well.

Fourthly: Memorizing.

Fifthly: Teaching.

Sixthly- and it is its fruit : Acting upon the knowledge and keeping to its limits.”

- Miftaah Daarus-Sa ‘aadah p.283

• if • you • yawn • during • prayer •

Abu Muhammad Abdullah Ibnu Abee Zaid Al-qayraawanee [1] was asked concerning a person who felt it necessary to yawn during the prayer [Salaah]. Was [it permissible] for him to cover his mouth with his hand whilst yawing in Salaah?

He answered: “Yes, there is no problem with that.”

- Fataawa Ibnu Abee Zaid Al Qayrawaani. Fatwa no.71 page 121

——–
[1] He is Abu Muhammad Abdullaah Ibnu Abee Zayd Abdur–Rahmaan Annafzee al-Qayrawaanee, nicknamed Maalik as-Sageer. [Little Maalik] for his in-depth knowledge of Imaam Malik Ibn Anas’ opinions on the subsidiary issues of the Sharee’ah. He was born in the year 310 AH corresponding to 922 CE in the north of Tunisia; he studied with the major scholars of his time and the number of his teachers exceeded to over 50. He authored over 38 books. One of his famous books is Muqaddamatul-Qayrawaanee, which is an explanation of the Salafi Aqeedah. Ibnu Abee Zayd al-Qayrawaanee died in the year 386 A.H. on Monday evening in the month of Sha’baan at the age of 76.