Taṣfiyyah wa Tarbiyyah

As-salāmu ʿalaykum wa raḥmatullāhy wa barakātuhu! Alḥamdulillāh we have shared the amount of benefits we could share from the book: Fleeing to Allāh: The salaf and their journey to the afterlife. May Allāh accept it from us and make it beneficial. We are yet to receive some books we’ve been expecting but once we do, we will go through them In- Shāʾ-Allāh. We will take a break from posting up until we receive them In- Shāʾ-Allāh. May Allāh what preceded and what is about to come be for His sake and of benefit to everyone. Jazākumullāhu khayrā!

He is the most virtuous person in the Ummah after the Prophet [sallal laahu alayhi wasallam] based on the consensus of Ahlus Sunnah Wal Jamaa’ah – past and present. Indeed, the Prophet [sallal laahu- alayhi wasallam] said to some of his companions regarding AbuBakr’s [radiyallaahu-anhu] affair, “Would you not leave my companion for me” – meaning AbuBakr [i.e. refrain from annoying or harming AbuBakr (radiyallaahu-anhu)] [Bukhari 3661] This story shows the virtue of being forgiving and pardoning the one who wrongs you when you are able to do so and based on [a lawful and overriding] benefit, for indeed being forgiving and pardoning others will not increase you in anything except honour and a higher status in the sight of Allaah. This story also shows that the companions of the Prophet [sallal laahu alayhi wasallam] were not infallible. Mistakes did occur from them unintentionally, but they were a people whom Allaah favoured with the companionship of the Prophet [sallal laahu alayhi wasallam], and they did not persist upon mistakes as it is seen in this story. Indeed, disagreement did occur between them [ref 1], but they humbled themselves to the truth- neither repelled the truth with falsehood nor indulged in oppression; rather they hastened to Allaah’s Messenger [sallal laahu alayhi wasallam] to resolve the [disagreements] that occurred between them. The Messenger [sallal laahu alayhi wasallam] resolved those issues and all of them were pleased with the judgement and submitted with full submission. This story shows the virtue of supplicating for others, especially for the one who wronged you. So, you supplicate for him that [Allaah] rectifies his affairs and forgives him, for indeed you have an angel who says, “Aameen and may Allaah grant you the same”. Therefore, one should be eager for this! This story shows that to fulfil the rights of the people in this worldly life is better than leaving the affair until the day of judgement when none will pardon another person, even if such person is the closest relative to him. This story shows the virtue of Rabee’ah Al-Aslami [radiyallaahu-anhu] who advised his companions that neither should they be his supporters nor argue on his behalf against AbuBakr [radiyallaahu-anhu], because he knew the status of AbuBakr [radiyallaahu-anhu] in the sight of Allaah and the Messenger. What do we derive as benefit from this story: We should pardon and maintain love for one another when disagreement occurs between us regarding an affair of the Dunyaa. A person should be eager to give people their rights and also seek the forgiveness of the one he disputed with. [An Excerpt from ‘At-taleeqaat Al-maleehah Alaa Silsilah Al-Ahaadeeth as-Saheehah. Pages 42-44. Slightly paraphrased] https://salaficentre.com/2019/08/11/an-incident-between-abubakr-as-siddeeq-and-rabeeah-al-aslami-a-lesson-on-maturity-fair-play-true-brotherhood-being-eager-to-give-people-their-rights-and-supplicating-for-one-anot/

An Incident Between AbuBakr As-Siddeeq And Rabee’ah Al-Aslami –[A Lesson On Maturity, Fair play, True Brotherhood, Being Eager to Give People Their Rights And Supplicating For One Another When Disagreement Related to a Worldly Affair Occurs] Rabee’ah Al-Aslami [radiyallaahu-anhu] narrated, “I used to serve the Messenger of Allaah [sallal laahu alayhi wasallam], so he gave me a piece of land and gave Abu Bakr a piece of land. Then, the worldly life came and we argued over a bunch of palm trees, so Abu Bakr said, ‘It is in my piece of land!’ and I said, ‘It is in my piece of land!’ Then there was an exchange of words between Abu Bakr and myself, so Abu Bakr said something to me that I disliked, and he regretted that. So, he said to me, ‘O Rabee’ah! Say in return to me what I said to you so that it becomes a retribution’. I said, ‘I will not do so!’ Abu Bakr said, ‘Say it, or I will call the Messenger of Allaah on you!’ I said, ‘I will not do so’. So Abu Bakr abandoned the piece of land and went to the Prophet [sallal laahu alayhi wasallam] and I followed him. The people from [the tribe of] Aslam came and said, ‘May Allaah have mercy on Abu Bakr! Why would he call the Messenger of Allaah on you when he has said to you what he has said?’ So I said, ‘Do you know who that is? That is Abu Bakr -the Truthful [as-Siddeeq]! He is the one who was in the Cave with the Prophet [sallal laahu-alayhi wasallam], and he is the elder of the Muslims! So beware that he turns around and see you helping me against him and it makes him angry, then the Messenger of Allaah [sallal laahu alayhi wasallam] comes along and become angry because of Abu Bakr’s anger, and then Allaah becomes angry due to their anger, and thus Rabee’ah is destroyed!’ So, they said, ‘So what do you want us to do?’ I said, ‘Go back to where you came from.’ So Abu Bakr went to the Messenger of Allah and I followed him by myself and continued until he got to the Prophet [sallal laahu alayhi wasallam] and informed him of our conversation as it happened. So he [the Prophet] raised his head to me and said, ‘O Rabee’ah! What is going on between you and as-Siddeeq?’ So I said, ‘O Messenger of Allaah! This happened and that happened, so he said something to me that I disliked, and he told me to say the same thing back to him so that it be would be a retribution’. So the Messenger of Allaah said, ‘Do not return his comment to him, rather say ‘May Allaah forgive you O Abu Bakr! May Allaah forgive you O Abu Bakr!’ So Abu Bakr turned his face and began to cry’”. Beneficial Reminders From This Hadeeth By Shaikh Zayd Bin Haadi [rahimahullaah] This hadeeth contains an amazing story from which we can take an exhortation and a lesson. Firstly, it is a proof regarding the purity of the hearts of the Sahaabah towards one another, and that when disagreement occurred between them regarding a worldly affair, they did not boycott one another – neither harboured resentment nor hatred; rather one gave sincere advice to the other. This story shows that the Sahaabah were people of fair play and justice, and they feared falling into disobedience and evil deeds. And if punishment was legislated for an evil deed, they wished that such punishment is received in this worldly life and not the afterlife. This story shows the virtue of AbuBakr [radiyallaahu-anhu] – his status in the eyes of the Sahaabah, in the eyes of the Prophet [sallal laahu alayhi wasallam] and also in the sight of Allaah, for indeed the Prophet [sallal laahu alayhi wasallam] use to hold him in high esteem and raised him to his rightful status, just as Allaah stated in the Qur’aan: [إِذۡ هُمَا فِى ٱلۡغَارِ إِذۡ يَقُولُ لِصَـٰحِبِهِۦ لَا تَحۡزَنۡ إِنَّ ٱللَّهَ مَعَنَا‌ۖ – The second of two, when they were in the cave, and he [Muhammad (sallal laahu alayhi wasallam)] said to his companion [Abu Bakr (radiyallaahu-anhu)], “Be not sad [or afraid], surely Allaah is with us”. [Surah At-tawbah. Aayah 40] AbuBakr [radiyallaahu-anhu] was the Prophet’s [sallal-laahu-alayhi- wasallam] companion in the cave.

Read This emotional narration below:

🪴~ Read, Reflect, Take Heed. You are the most precious creature to Allāh, so be content with what Allāh has decreed for you, because he who loves never questions or accuses the one he loves. The Grace of Allāh upon you is all that He has created for your sake is as clear as daylight, so how could you imagine that He would neglect when you are at the root of it all? [Book: Seeds of Admonishment and Reform by al-Ḥāfiẓ Abū'l-Faraj ibn al-Jawzī, p. 186 | Translation by Aymān ibn Khālid | Dār as-Sunnah Publishers]

🪴~ Read, Reflect, Take Heed. Ibn al Qayyim — رحمه الله— said: Beware, beware of two matters which have harmful consequences: The first one: Rejecting the truth because it contradicts your desires. If you do so, you will face the consequence of your heart being overturned, and you will then reject whatever truth comes your way, only accepting it when it appears in the form you desire. Allah said: 'We shall turn their hearts and their eyes, as they did not believe in it (the revelation) the first time. So their punishment for rejecting the truth the first time is that their hearts and eyes are turned upside down afterwards. The second one: Being negligent about an obligation when its time is present. If you are negligent about it, Allah will hinder you and prevent you from fulfilling His commands and pleasing Him as a punishment. Allah (glorified and exalted be He) said: 'So if Allah returns you to a faction of them (the hypocrites) and they ask your permission to go out (to battle), say, 'You will not go out with me, ever, and you will never fight with me an enemy. Indeed, you were satisfied with sitting at home the first time, so sit (now) with those who stay behind." So whoever is safe from these two great afflictions and calamities, may he enjoy all safety. [Source: Badāʾī Al- Fawāʾid Page 3/1129] Taken from the book: Fleeing to Allāh: The Salaf & The Journey of Inner Growth by Abū Suhailah ʿUmar Quinn

🪴~ Read, Reflect, Take Heed. Use the feathers of sincerity in the arrow of your deeds, and you shall certainly hit the target that you aspire for. [Book: Seeds of Admonishment and Reform by al-Hāfiẓ Abū’l-Faraj ibn al-Jawzī, p. 156 | Translation by Aymān ibn Khālid | Dār as-Sunnah Publishers]

🪴~ Read, Reflect, Take Heed. You are in need of Him! I wonder at you! Allāh draws near to you though He is in no need for you, whereas you are arrogant with Him though you are in need of Him. When you are far, He draws you near to Him and when you are negligent, He reminds you. He did not favor any other creation over you but nevertheless you still favour everything over Him. Lower the head of your regret before the commencement of the day at which you are blamed because then you will not have the face to answer any of that. [Source: Seeds of Admonishment and Reform by al-Ḥāfiẓ Abū'l-Faraj ibn al-Jawzī, p. 138 | Translation by Aymān ibn Khālid | Dār as-Sunnah Publishers]

This is the fruit of intellect by which Allah (exalthed and most High) is known, as well as His names, the attributes of His perfection, and His glorious qualities. By it, the believers have faith in His books, His messengers, the meeting with Him, and His angels. By it, the signs of His Lordship, the proofs of His Oneness, and the miracles of His messengers are known. By it, His commands are enacted and His prohibitions are avoided. It is intellect that foresees the consequences and acts accordingly, resists desires, defeats its army, and supports patience until he achieves it after having once been killed by its arrows. (Intellect) encourages virtues and prohibits vices. It opens up meanings, understands the mysteries, tightens the girdle of resolve so that it stands upright, strengthens the girdle of determination until it achieves success from Allah; it attracts what adorns him and repels what disfigures him. When its authority is left unimpeded, it imprisons the soldiers of desire, confines them in the prison of 'Whoever gives up something for the sake of Allah, Allah will replace it with something better', and elevates its possessor to the ranks of kings. At which point the king makes desires akin to a possessed servant. It is a tree whose roots are contemplating over the consequences, whose trunk is patience, whose branches are knowledge, whose leaves are good manners, and whose fruit is wisdom, whose nourishment is the guidance of He in whose Hands is control of all affairs, originating from Him and ending with Him. And if this is its description, it is disgraceful that its enemy should be victory over it, to isolate it from its kingdom, to demote it from its rank, to bring it down from its level, so that it becomes a captive after having been a commander, judged against after having been a judge, a follower after having been a leader. Whoever endures its rule will graze in the fields of what they wish for and hope, and whoever departs from its rule will be driven to the pits of destruction and wretchedness. [Source: Rawdah al Muḥibbīn (p 8-14)] Taken from the book: Fleeing to Allāh: The Salaf & The Journey of Inner Growth by Abū Suhailah ʿUmar Quinn