AlMujahid

Provision has already been allotted and the one greedy for wealth is deprived. Son of Aadam! If you spend your life in seeking after this world then when will you seek after the Hereafter?" "If you are unable to do good deeds in this world, then what will you do on the Day of Resurrection?"

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قصيدة ليس الغريب لَيْسَ الغَريبُ غَريبَ الشَّأمِ واليَمَنِ *إِنَّ الغَريبَ غَريبُ اللَّحدِ والكَفَنِ إِنَّ الغَريِبَ لَهُ حَقٌّ لِغُرْبَتـِهِ * على الْمُقيمينَ في الأَوطــانِ والسَّكَنِ سَفَري بَعيدٌ وَزادي لَنْ يُبَلِّغَنـي * وَقُوَّتي ضَعُفَتْ والمـوتُ يَطلُبُنـي وَلي بَقايــا ذُنوبٍ لَسْتُ أَعْلَمُها * الله يَعْلَمُهــا في السِّرِ والعَلَنِ مـَا أَحْلَمَ اللهَ عَني حَيْثُ أَمْهَلَني * وقَدْ تَمـادَيْتُ في ذَنْبي ويَسْتُرُنِي تَمُرُّ سـاعـاتُ أَيّـَامي بِلا نَدَمٍ * ولا بُكاءٍ وَلاخَـوْفٍ ولا حـَزَنِ أَنَـا الَّذِي أُغْلِقُ الأَبْوابَ مُجْتَهِداً * عَلى المعاصِي وَعَيْنُ اللهِ تَنْظُرُنـي يَـا زَلَّةً كُتِبَتْ في غَفْلَةٍ ذَهَبَتْ * يَـا حَسْرَةً بَقِيَتْ في القَلبِ تُحْرِقُني دَعْني أَنُوحُ عَلى نَفْسي وَأَنْدِبُـهـا * وَأَقْطَعُ الدَّهْرَ بِالتَّذْكِيـرِ وَالحَزَنِ كَأَنَّني بَينَ تلك الأَهلِ مُنطَرِحــَاً * عَلى الفِراشِ وَأَيْديهِمْ تُقَلِّبُنــي وَقد أَتَوْا بِطَبيبٍ كَـيْ يُعالِجَنـي * وَلَمْ أَرَ الطِّبَّ هـذا اليـومَ يَنْفَعُني واشَتد نَزْعِي وَصَار المَوتُ يَجْذِبُـها * مِن كُلِّ عِرْقٍ بِلا رِفقٍ ولا هَوَنِ واستَخْرَجَ الرُّوحَ مِني في تَغَرْغُرِها * وصـَارَ رِيقي مَريراً حِينَ غَرْغَرَني وَغَمَّضُوني وَراحَ الكُلُّ وانْصَرَفوا * بَعْدَ الإِياسِ وَجَدُّوا في شِرَا الكَفَنِ وَقـامَ مَنْ كانَ حِبَّ لنّاسِ في عَجَلٍ * نَحْوَ المُغَسِّلِ يَأْتينـي يُغَسِّلُنــي وَقــالَ يـا قَوْمِ نَبْغِي غاسِلاً حَذِقاً * حُراً أَرِيباً لَبِيبـاً عَارِفـاً فَطِنِ فَجــاءَني رَجُلٌ مِنْهُمْ فَجَرَّدَني * مِنَ الثِّيــابِ وَأَعْرَاني وأَفْرَدَني وَأَوْدَعوني عَلى الأَلْواحِ مُنْطَرِحـاً * وَصـَارَ فَوْقي خَرِيرُ الماءِ يَنْظِفُني وَأَسْكَبَ الماءَ مِنْ فَوقي وَغَسَّلَني * غُسْلاً ثَلاثاً وَنَادَى القَوْمَ بِالكَفَنِ وَأَلْبَسُوني ثِيابـاً لا كِمامَ لهـا * وَصارَ زَادي حَنُوطِي حيـنَ حَنَّطَني وأَخْرَجوني مِنَ الدُّنيـا فَوا أَسَفاً * عَلى رَحِيـلٍ بِلا زادٍ يُبَلِّغُنـي وَحَمَّلوني على الأْكتـافِ أَربَعَةٌ * مِنَ الرِّجـالِ وَخَلْفِي مَنْ يُشَيِّعُني وَقَدَّموني إِلى المحرابِ وانصَرَفوا * خَلْفَ الإِمـَامِ فَصَلَّى ثـمّ وَدَّعَني صَلَّوْا عَلَيَّ صَلاةً لا رُكوعَ لهـا * ولا سُجـودَ لَعَلَّ اللـهَ يَرْحَمُني وَأَنْزَلوني إلـى قَبري على مَهَلٍ * وَقَدَّمُوا واحِداً مِنهـم يُلَحِّدُنـي وَكَشَّفَ الثّوْبَ عَن وَجْهي لِيَنْظُرَني * وَأَسْكَبَ الدَّمْعَ مِنْ عَيْنيهِ أَغْرَقَني فَقامَ مُحتَرِمــاً بِالعَزمِ مُشْتَمِلاً * وَصَفَّفَ اللَّبِنَ مِنْ فَوْقِي وفـارَقَني وقَالَ هُلُّوا عليه التُّرْبَ واغْتَنِموا * حُسْنَ الثَّوابِ مِنَ الرَّحمنِ ذِي المِنَنِ في ظُلْمَةِ القبرِ لا أُمٌّ هنــاك ولا * أَبٌ شَفـيقٌ ولا أَخٌ يُؤَنِّسُنــي فَرِيدٌ وَحِيدُ القبرِ، يــا أَسَفـاً * عَلى الفِراقِ بِلا عَمَلٍ يُزَوِّدُنـي وَهالَني صُورَةً في العينِ إِذْ نَظَرَتْ * مِنْ هَوْلِ مَطْلَعِ ما قَدْ كان أَدهَشَني مِنْ مُنكَرٍ ونكيرٍ مـا أَقولُ لهم * قَدْ هــَالَني أَمْرُهُمْ جِداً فَأَفْزَعَني وَأَقْعَدوني وَجَدُّوا في سُؤالِهـِمُ * مَـالِي سِوَاكَ إِلهـي مَنْ يُخَلِّصُنِي فَامْنُنْ عَلَيَّ بِعَفْوٍ مِنك يــا أَمَلي * فَإِنَّني مُوثَقٌ بِالذَّنْبِ مُرْتَهــَنِ تَقاسمَ الأهْلُ مالي بعدما انْصَرَفُوا * وَصَارَ وِزْرِي عَلى ظَهْرِي فَأَثْقَلَني واستَبْدَلَتْ زَوجَتي بَعْلاً لهـا بَدَلي * وَحَكَّمَتْهُ فِي الأَمْوَالِ والسَّكَـنِ وَصَيَّرَتْ وَلَدي عَبْداً لِيَخْدُمَهــا * وَصَارَ مَـالي لهم حـِلاً بِلا ثَمَنِ فَلا تَغُرَّنَّكَ الدُّنْيــا وَزِينَتُها * وانْظُرْ إلى فِعْلِهــا في الأَهْلِ والوَطَنِ وانْظُرْ إِلى مَنْ حَوَى الدُّنْيا بِأَجْمَعِها * هَلْ رَاحَ مِنْها بِغَيْرِ الحَنْطِ والكَفَنِ خُذِ القَنـَاعَةَ مِنْ دُنْيَاك وارْضَ بِها * لَوْ لم يَكُنْ لَكَ إِلا رَاحَةُ البَدَنِ يَـا زَارِعَ الخَيْرِ تحصُدْ بَعْدَهُ ثَمَراً * يَا زَارِعَ الشَّرِّ مَوْقُوفٌ عَلَى الوَهَنِ يـَا نَفْسُ كُفِّي عَنِ العِصْيانِ واكْتَسِبِي * فِعْلاً جميلاً لَعَلَّ اللهَ يَرحَمُني يَا نَفْسُ وَيْحَكِ تُوبي واعمَلِي حَسَناً * عَسى تُجازَيْنَ بَعْدَ الموتِ بِالحَسَنِ ثمَّ الصلاةُ على الْمُختـارِ سَيِّدِنـا * مَا وَصَّـا البَرْقَ في شَّامٍ وفي يَمَنِ والحمدُ لله مُمْسِينَـا وَمُصْبِحِنَا * بِالخَيْرِ والعَفْوْ والإِحْســانِ وَالمِنَنِ

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A Poet Poem To His Sister Dr. Ali Al-Timimi is a first generation American. Born in 1963, Ali was raised in Washington DC. His parents immigrated from Iraq to America in the 1950s. A cancer researcher and an expert on Islamic theology and philosophy; on July 14, 2005 Dr. Al-Timimi was unjustly sentenced to life in US prison plus 70 years for speaking about Islam. www.freeali.org

Books:
The Desire For The Hereafter Adopted from Imam Ibn ul-Qayyim’s "Al-Fawa’id" The desire for the Hereafter is not complete without renouncing this world, and renouncement from this world is not achieved except after: a) Looking at this world, and how quickly it passes away and reaches its end, its deficiencies, decline, vileness; the distress of competing for it, and the way it spoils and causes misery. Also, its ephemerality and discontinuation comes with misery and regrets. The one who seeks this world benefits only by having sadness before acquiring it, worries when he is enjoying it, and grief after its passing away. b) Knowing with surety that the Hereafter is going to come and its arrival is certain. The eternality, endlessness, and nobility of the good and pleasing things in it, and the difference between what is there and what is here. It is as He said: “Although the life to come is better and more enduring.” (88: 17) For over there are complete, unending pleasures, and over here are insufficient, ephemeral, and vanishing fancies. After completely understanding these two aspects the intellect is required to make its preference and renounce what he should renounce. So anyone who is naturally disposed to leave the enjoyment of this world and the present pleasures for the pleasures that are hidden and yet to come in the Hereafter will not do so unless the excellence of the next life over this one is clear to him, and has a strong desire to achieve the superior instead of the inferior. When he prefers the transient and the inadequate it is either because he does not understand what is better for him or because he does not have the desire to obtain the best. Either one of them shows weakness of Eemaan, intellect, and insight. This is because the one who desires this world and prefers it is either because he believes that what is there is nobler, better, and more enduring, or he does not. If he does not believe this, he would loose his Eemaan right away. On the other hand, if he believes this but does not prefer it, then he has weak intellect and will power. So, preferring this life over the next one could either be from corrupted Eemaan or imperfect intellect. This is the reason why the Prophet (peace be upon him) and his Companions put this world behind their backs, turned their hearts away from it, and abandoned it. They did not befriend it, instead they renounced it. They did not incline towards it. They considered it to be a prison, not Paradise! They renounced it as it ought to have been renounced. Had they wished, they could have had anything they liked and reached anything they desired because the key of its treasures were presented to them, but they refused to accept them. They did not exchange their share of the Hereafter with her. They knew that it was a corridor and a passage way, not a residence of permanence and stability. They understood fully well that it is a transit station, not a pleasure house. They took it for its real worth - a summer cloud that shall disperse soon. The Prophet (peace be upon him) is reported to have said in authentic narrations: “What am I in this world except for like a person who is traveling and stopped under the shade of the tree to rest for a few moments and then continues with his traveling.” “What is this world compared to the Hereafter except like when one of you puts his finger in the sea, so he sees what he takes out (of the sea with his wet finger).” Our Lord, the Creator of this world, draws a parable from our own lifes to illustrate the real value of this world: “The parable of the life of this world is but that of rain which We send down from the sky, and which is absorbed by the plants of the earth whereof men and animals draw nourishment, until - when the earth is clad with its adornments and is beautified, and they who dwell on it believe that they have all the powers of disposal over it - there comes down upon it Our judgment, by night or by day, and We cause it to become (like) a field mown down, as if it had not flourished yesterday. And (know that) Allah invites (man) unto the abode of peace, and guides whom He wills onto a Straight Way.” (10: 24, 25) So Allah, our Lord, informs us about the ignobility of this life and ascetism from it, and tells us about the home of peace and invites us to it. In another passage Allah says: “And propound unto them the parable of the life of this world: (it is) like the water which We send down from the skies, and which is absorbed by the plants of the earth: but (in time) they turn into dry stubble which the winds blow freely about. And it is Allah (alone) who determines all things. Wealth and children are an adornment of this world’s life: but good deeds, the fruit whereof endures forever, are of far greater merit in your Sustainer's sight, and a far better source of hope.” (18: 45, 46) “ and they rejoice in the life of the world, whereas the life of this world as compared with the Hereafter is but a brief passing enjoyment.” (14: 26) He has threatened with the greatest threat the one who is pleased with the life of this world, is satisfied with it, is ignorant of His aayat, and is not hopeful of meeting Him: “Verily, those who hope not for their meeting with us, but are pleased and satisfied with the life of the present world, and those who are heedless of Our aayat, those, their abode will be the Fire, because of what they used to earn.” (10:7, 8) “O you who believe, what is the mater with you, and when you are asked to march forth in the Cause of Allah you cling heavily to the earth? Are you pleased with the life of this world rather than the Hereafter? But little is the enjoyment of the life of this world as compared with the Hereafter.” (9: 38) Meaning that the obedience of Allah and seeking the Hereafter becomes a burden on the one who desires this life and is pleased with it. It is enough to renounce this life by the saying of Allah (in translation): “Tell Me, if We do let them enjoy for years, and afterwards come to them that (punishment) which they had been promised! All that which they used to enjoy shall not avail them.” (26: 207) “ And on the day when He shall gather them together, (it will be) as if they had not stayed but an hour of a day. They shall recognize each other.” (10: 45) “On the Day when they shall see that (torment) with which they are promised (it will be) as if they had not stayed more than an hour in a single day. But shall any be destroyed except people who are disobedient.” (46: 35) “The day they see it, (it will be) as if they had not tarried (in this world) except an afternoon or a morning.” (80: 46) “And on the day that the Hour is established, the disbelievers will swear that they stayed not but an hour.” (30: 55) “He will say: ‘What number of years did you stay on earth?’ They will say: ‘We stayed a day or part of a day. Ask of those who keep account.” He (Allah) will say: “You stayed not but a little,- if you had only known!’” (23: 112-114) “The day when the Trumpet will be blown: that Day the disbelievers will be blue eyed with dark faces. In whispers will they speak to each other (saying): ‘You stayed no longer than ten (days).’” (23: 20) How to weep for fear of Allaah 1 – Making yourself feel fear of Allaah. This weeping is the fruit of beneficial knowledge, as al-Qurtubi says in his commentary on the verse (interpretation of the meaning): “And they fall down on their faces weeping” [al-Isra’ 17:109] This is an eloquent description of them and praise for them. It is the duty of everyone who acquires knowledge to reach this level, so that when he hears the Qur’aan he is filled with fear and humility. In Musnad al-Daarimi it is narrated from Abu Muhammad that al-Taymi said: Whoever is given knowledge and does not weep, he deserves not to have any knowledge, because Allaah has described those who have knowledge; then he recited this verse. Al-Jaami’ li Ahkaam il-Qur’aan, 10/341-342. 2 – Reading the Qur’aan and pondering its meanings Allaah says (interpretation of the meaning): “Say (O Muhammad to them): Believe in it (the Qur’aan) or do not believe (in it). Verily, those who were given knowledge before it, when it is recited to them, fall down on their faces in humble prostration. 108. And they say: Glory be to our Lord! Truly, the Promise of our Lord must be fulfilled. 109. And they fall down on their faces weeping and it increases their humility” [al-Isra’ 17:107-109] “Those were they unto whom Allaah bestowed His Grace from among the Prophets, of the offspring of Adam, and of those whom We carried (in the ship) with Nooh (Noah), and of the offspring of Ibraaheem (Abraham) and Israel, and from among those whom We guided and chose. When the Verses of the Most Gracious (Allaah) were recited unto them, they fell down prostrate and weeping” [Maryam 19:58] It was narrated that Ibn Mas’ood (may Allaah be pleased with him) said: The Prophet (peace and blessings of Allaah be upon him) said to me: “Recite the Qur’aan to me.” I said: “O Messenger of Allaah, shall I recite it to you when it was revealed to you?” He said: “I like to hear it from someone else.” So I recited Soorat al-Nisa’ to him, and when I reached this verse – “How (will it be) then, when We bring from each nation a witness and We bring you (O Muhammad) as a witness against these people?” [al-Nisa’ 4:41] – he said: “That is enough for now.” I turned to him and saw his eyes were streaming with tears. Narrated by al-Bukhaari, 5050; Muslim, 800. 3 – Knowing the greatness of the reward for weeping, especially when one is alone. It was narrated that Abu Hurayrah (may Allaah be pleased with him) said: The Messenger of Allaah (S) said: “A man who weeps for fear of Allaah will not enter Hell until the milk goes back into the udder, and dust produced (when fighting) for the sake of Allaah and the smoke of Hell will never coexist.” Narrated by al-Tirmidhi, 1633; al-Nasaa’i, 3108; classed as saheeh by al-Albaani. “until the milk goes back into the udder” is a metaphor for it being impossible, as in the verse where Allaah says (interpretation of the meaning): “and they will not enter Paradise until the camel goes through the eye of the needle” [al-A’raaf 7:40]. Tuhfat al-Ahwadhi. And it was narrated that he said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “There are seven whom Allaah will shade with His shade on the day when there will be no shade but His: a just ruler; a young man who grows up worshipping Allaah; a man whose heart is attached to the mosque; two men who love one another for the sake of Allaah, meeting and parting on that basis; a man who is called (to commit sin) by a woman of high status and great beauty and he says, ‘I fear Allaah’; a man who gives in charity so secretly that his left hand does not know what his right hand is doing; and a man who remembers Allaah when he is alone and his eyes flow with tears.” Narrated by al-Bukhaari, 660; Muslim, 1031. Weeping when alone is singled out because being alone is a time when the heart tends to become harder and there is a stronger motive to commit sin, and it is farthest removed from the possibility of showing off. So if a person strives to do this, and makes himself feel the greatness and might of Allaah, and his eyes flow with tears, then he deserves to be beneath the shade of the Throne of the Most Merciful on the Day when there will be no shade but His shade. 4 – Thinking about your situation and your boldness in committing sin, and fearing to meet Allaah in such a state. One of the righteous people used to weep night and day, and something was said to him about that. He said: “I am afraid that Allaah will see me committing sin and will say: ‘Go away from Me for I am angry with you.’” Hence Sufyaan used to weep and say: “I am afraid that my faith will be taken away at the moment of death.” Ismaa’eel ibn Zakariya described Habeeb ibn Muhammad, who was a neighbour of his. He said: “Every evening I heard him weeping and every morning I heard him weeping, so I went to his wife and said: ‘What is the matter with him? He weeps in the evening and he weeps in the morning!’ She said to me: ‘By Allaah, when evening comes he fears that he will not live till morning and when morning comes he fears that he will not live till evening.’” The salaf used to weep and grieve a great deal. When Yazeed al-Raqaashi was criticized for weeping a great deal and it was said to him, “If the Fire had been created exclusively for you, you would not weep more than this,” he said: “Has the Fire been created for anyone other than me and my companions and brothers among the jinn and mankind?” When ‘Ata’ al-Sulaymi was asked: “What is this grief?” he said: “Woe to you! Death is close at hand, the grave is my house, on the Day of Resurrection I will stand and my path is over a bridge across Hell, and I do not know what will become of me.” Faddalah ibn Sayfi used to weep a great deal. A man entered upon him when he was weeping and said to his wife: “What is the matter with him?” She said: “He says that he wants to undertake a long journey and he does not have proper provision for it.” One night al-Hasan woke up weeping, and he disturbed the other people in the house with his weeping. They asked him what was the matter and he said: “I remembered a sin that I committed and I wept.” It was narrated that Tameem al-Daari (may Allaah be pleased with him) recited this verse (interpretation of the meaning): “Or do those who earn evil deeds think that We shall hold them equal with those who believe (in the Oneness of Allaah Islamic Monotheism) and do righteous good deeds” [al-Jaathiyah 45:21] and he started repeating it and weeping until morning came. Hudhayfah (may Allaah be pleased with him) used to weep intensely, and it was said to him: “Why are you weeping?” He said: “I do not know what is ahead of me – Divine pleasure or divine wrath.” Sa’d ibn al-Akhram said: I was walking with Ibn Mas’ood and he passed by the blacksmiths, who had brought a piece of iron out of the fire. He stood and looked at the molten iron and wept. 5 – Making yourself feel regret and feeling that you have fallen short in your duties towards Allaah. The tears of the repentant at night quenches thirst and cure sickness, as the Shaykh of the Mufassireen, Abu Ja’far al-Tabari, said in his commentary on the verse (interpretation of the meaning): “Do you then wonder at this recitation (the Qur’aan)? 60. And you laugh at it and weep not” [al-Najm 53:59-60] Do not weep at the warnings contained therein to those who disobey Allaah, when you are people who commit sin, “Wasting your (precious) lifetime in pastime and amusements (singing)” [al-Najm 53:61] – you are heedless of the lessons and reminders contained therein, turning away from its verses. Jaami’ al-Bayaan ‘an Ta’weel Aayi al-Qur’aan, 27/82. 6 – Weeping out of fear of a bad end. It was narrated that Ibn ‘Umar (may Allaah be pleased with him) said: When the Messenger of Allaah (peace and blessings of Allaah be upon him) passed by al-Hijr (the land of the people of Thamood) he said: “Do not enter the dwellings of those who wronged themselves, lest what befell them befall you, unless you are weeping.” Then the Messenger of Allaah (peace and blessings of Allaah be upon him) covered his head and walked quickly until he had left the valley. Narrated by al-Bukhaari, 3380; Muslim, 2980. Al-Nawawi included this hadeeth in a chapter entitled “Weeping and feeling fear when passing by the graves of the wrongdoers and the places where they were killed, and expressing one's need of Allaah, and being careful not to be negligent in that.” Riyaadh al-Saaliheen, p. 373. 7 – Listening to moving speeches and lectures that will soften the heart. It was narrated that al-‘Irbaad ibn Saariyah (may Allaah be pleased with him), who was one of those who used to weep, said: “The Messenger of Allaah delivered a deeply moving speech at which our eyes began to overflow and our hearts melted.” Narrated by al-Tirmidhi, 2676; Abu Dawood, 4607; Ibn Maajah, 42; classed as saheeh by al-Albaani. May Allaah help us and you to do that which our Lord loves and is pleased with him.