#ghariba

[ansarr]

كلَّمَا تَاهَــــت خُطَاك وَضَـــاقَت دُروبَـك

Whenever your steps are lost and your paths grow narrow,

وَضَـجَّ فُــؤادَك «عُد لڪتابِ رَبّك»

and your heart cries out «return to the Book of your Lord»

فَفِي القَلبِ اضطرِاب لا يثبّتهُ إلا القُرآن ..

For in the heart there is a restlessness that nothing can steady except the Qur’an…

﴿ كَذَٰلِكَ لِنُثَبِّتَ بِهِ فُؤَادَكَ ﴾

We sent it in this way to strengthen/steady your heart 25:32

[ghariba-in-pink]

[ansarr]

the blessing of النِّسْيَان (forgetfulness).

I often find myself reflecting on this passage from Ibn al-Qayyim رحمه الله where he says :

وَمن اعْجَبْ النعم عَلَيْهِ نعْمَة النسْيَان فَإِنَّهُ لَوْلَا النسْيَان لما سلاشَيْئَا وَلَا انْقَضتْ لَهُ حسرة وَلَا تعزى عَن مُصِيبَة وَلَا مَاتَ لَهُ حزن وَلَا بَطل لَهُ حقد وَلَا تمتّع بِشَيْء من مَتَاع الدُّنْيَا مَعَ تذكر الافات وَلَا رجا غَفلَة عَدو وَلَا نقمة من حَاسِد فَتَأمل نعْمَة اللّٰه فِي الْحِفْظ

Among the most astonishing blessings bestowed upon a person is the blessing of forgetfulness. Were it not for forgetfulness, no one would find relief from anything; no sorrow would ever fade, no one could be comforted after a calamity, grief would never die, hatred would never disappear, and no one could enjoy any pleasure of worldly life while remembering every affliction. Nor would one ever hope for an enemy’s lapse or escape the vengeance of the envious. So reflect upon the blessing of God in both memory and forgetfulness.

And perhaps this is what Ibn al-Qayyim رحمه الله was pointing to that even what we call “forgetting” is not a flaw in us, but a mercy placed within us. A quiet form of protection from Allah, so that the weight of the past does not become heavier than what the soul can bear. So we move forward, not because the pain never existed, but because we are gently allowed not to carry all of it at once, and it stays with me in a quiet, lingering way. Even though I’ve gone through many difficult things especially in my childhood I keep wondering why it is that so much of the pain doesn’t remain present in our memory unless we deliberately return to it, or unless it suddenly rises up as a passing thought.

There are so many moments that were heavy on the heart, yet the mind seems to veil them from us, as if it were protecting us from what we are not meant to carry all at once. You see this often with those who have experienced trauma the way certain memories are sealed away, only to surface when something gently unlocks them.

SubḥānAllāh… is it not something deeply beautiful, even merciful, that the mind is made in such a way? That it allows life to continue, that it softens the weight of what was once unbearable, that it hides what would otherwise consume us.

To me, it truly feels like one of the quietest forms of mercy.

[ansarr]

Ibn Rajab al-Ḥanbalī رحمه الله said:

ليس الشأن فيمن يقوم الليل إنما الشأن فيمن ينام على فراشه ثم يصبح وقد سبق الركب من سار على طريق الرسول صلى الله عليه وسلم ومنهاجه وإن اقتصد فإنه يسبق من سار على غير طريقه وإن اجتهد.

من لي بمثل سيرك المذلل ... تمشي رويدا وتجيء في الأول

The matter is not about the one who stands in prayer at night rather, the matter is about the one who sleeps on his bed and then wakes in the morning having already surpassed the caravan. Whoever walks upon the path of the Messenger of Allah ﷺ and his methodology, even if he is moderate, surpasses the one who walks upon another path, even if he strives hard.

Who can grant me a journey like yours, made easy… You walk gently, yet arrive first.

255-لطائف المعارف

[ansarr]

Praying with niqab on if there’s a fear of non mahram men seeing you.

Hanbali Madhhab

Ibn ʿAbd al-Barr رحمه الله said:

أجمعوا على أن على المرأة أن تكشف وجهها في الصلاة والإحرام ولأن ستر الوجه يخل بمباشرة المصلي بالجبهة والأنف ويغطي الفم، وقد نهى النبي صلى الله عليه وسلم الرجل عنه، فإن كان لحاجة كحضور أجانب فلا كراهة

They (the scholars) have unanimously agreed that a woman must uncover her face in prayer and in ihram, because covering the face interferes with the worshipper directly placing the forehead and nose (on the ground in prostration) and it covers the mouth. The Prophet ﷺ forbade a man from doing that.

التمهيد (٦/ ٣٦٥)، والاستذكار (٥/ ٤٤٤).

Al-Bahuti رحمه الله commented on this and said after:

فإن كان لحاجة كحضور أجانب، فلا كراهة.

However, if there is a need, such as the presence of non-mahram men, then there is no dislike (no karāhah).

2/134-كتاب كشاف القناع عن متن الإقناع - ط وزارة العدل

Shafi’i Madhhab

Muhammad ibn Ali Ba‘atiyah al-Du‘ani said:

(و) الثاني من أقسامها ( عورة الحرة) أي: كاملة الحرية ولو صغيرة ( في الصلاة جميع بدنها) شعراً وبشراً حتى باطن القدم و تحت الذقن، وحتى لو تنقبت وظهر منها طرف عقدة لها أو خصلة من شعر رأسها، لم تصح الصلاة ( ما سوى الوجه والكفين) ظاهرهما وباطنهما من رؤوس الأصابع إلى الكوعين، وأما الكوعان فيجب عليها سترهما، ومثل المرأة الخنثى الحرة، هذا إن لم تكن بحضرة رجال أجانب ينظرون إليه

The second category is the ‘awrah of a free woman, meaning a fully free adult woman, even if young. In prayer, her entire body is considered ‘awrah, including hair and skin, down to the soles of the feet and under the chin. Even if she wears a niqab, if a small knot or a strand of hair is exposed, her prayer is invalid, except for the face and hands. The face and hands, front and back, from the fingertips to the elbows, are not considered ‘awrah in prayer, but the elbows themselves must be covered. The same ruling applies to a free hermaphrodite woman. This applies if there are no non-mahram men present; otherwise, it becomes obligatory for her to cover both the face and the hands.

263-غاية المنى شرح سفينة النجاة

[ansarr]

فإن الذي يسمو إلى الرتب العلى ... سيرمى بألوان الفرى والمكايد

For whoever aspires to high ranks will be targeted with various accusations and plots.

وجدت لذاذات الحياة مشوبة ... بمستودعات في بطون الأساود

I have found the pleasures of life tainted, like treasures hidden in the bellies of wild beasts.

حتى متى أنا في حل وترحال ... وطول شغل بإدبار وإقبال

How long will I continue to wander and travel, constantly occupied with coming and going?

ونازح الدار ما أنفك مغتربا ... عن الأحبة ما يدرون ما حالي

A stranger far from home, my loved ones unaware of my condition.

[ansarr]

ستُبتلى يا أخي ويا أختي في الطريق ، ستضيق وتُنازعك نفسك مرارًا !

You will be tested, my brother and my sister, on the path it will become tight, and your soul will struggle with you repeatedly!

أرجوكَ وأرجُكِ .. الثَّباتَ الثَّباتَ ، لا تخبُو لكما همَّة

I beg you both... remain firm, remain firm, do not let your determination fade.

إنّما يَبتليكُمَا اللطيف ليُمحّصكُما ..

Indeed, al-Latif is testing you both in order to purify you.

[ansarr]

There is absolutely no "Maslahah" (i.e. benefit) or “Darūrah” (i.e. necessity) in Kufr & Shirk.

On the contrary, Kufr is darkness, ignorance, immoral, and unjust, hence Allah (تعالى) says:

وَٱلۡكَـٰفِرُونَ هُمُ ٱلظَّـٰلِمُونَ﴿ ٢٥٤ ﴾

And the disbelievers - they are the wrongdoers.

Al-Baqarah, Ayah 254

Democracy is Kufr and thus is a system of darkness, ignorance, immorality, and injustice. Therefore, this system of governance does not provide that which is of any benefit to mankind in general, nor to the Muslims in particular. Allah (تعالى) says:

هُوَ ٱلَّذِی جَعَلَكُمۡ خَلَـٰۤىِٕفَ فِی ٱلۡأَرۡضِۚ فَمَن كَفَرَ فَعَلَیۡهِ كُفۡرُهُۥۖ وَلَا یَزِیدُ ٱلۡكَـٰفِرِینَ كُفۡرُهُمۡ عِندَ رَبِّهِمۡ إِلَّا مَقۡتࣰاۖ وَلَا یَزِیدُ ٱلۡكَـٰفِرِینَ كُفۡرُهُمۡ إِلَّا خَسَارࣰا﴿ ٣٩ ﴾

It is He who has made you successors upon the earth. And whoever disbelieves - upon him will be his disbelief. And the disbelief of the disbelievers does not increase them in the sight of their Lord except in hatred; and the disbelief of the disbelievers does not increase them except in loss.

Fāṭir, Ayah 39

Indeed, there is absolutely no benefit or any advantage to be gained in participating in a process whether it be tahakum or voting that leads to nothing but hatred from the Most High and increases one in nothing but loss.

Ibn Taymiyya رحمه الله said:

أَحَدُهُمَا مَا يَقْطَعُ بِأَنَّ الشَّرْعَ لَمْ يُبِحْ مِنْهُ شَيْئًا لَا لِضَرُورَةِ وَلَا لِغَيْرِ ضَرُورَةٍ: كَالشَّرَكِ وَالْفَوَاحِشِ وَالْقَوْلِ عَلَى اللَّهِ بِغَيْرِ عِلْمٍ.

One of them is that which it is certain that the Sharī‘ah has not permitted in any circumstance neither in darūrah (necessity) nor otherwise such as shirk , immoralities, and speaking about Allah without knowledge.

14/470-كتاب مجموع الفتاوى

And he رحمه الله also said:

وَهَذَا لَا يَجِيءُ فِي الْأَنْوَاعِ الْأَرْبَعَةِ فَإِنَّ الشِّرْكَ وَالْقَوْلَ عَلَى اللَّهِ بِلَا عِلْمٍ وَالْفَوَاحِشَ مَا ظَهَرَ مِنْهَا وَمَا بَطَنَ وَالظُّلْمَ: لَا يَكُونُ فِيهَا شَيْءٌ مِنْ الْمَصْلَحَةِ

And this does not apply to the four categories for indeed, shirk, speaking about Allah without knowledge, immoralities (whether open or hidden), and injustice contain nothing of maslahah (benefit) whatsoever.

14/476-كتاب مجموع الفتاوى