This booklet is a translation of one chapter from Imam Ibn Rajab al-Hanbali's book Lata'if al - Ma'arif fi ma li Mawasim al - 'Am min al - Waza'if (Subtle Realizations of the Spiritual Protocols of the Seasons). It is the chapter entitled, "Khitam al-'Am" (The Year's End), wherein the author speaks about the best way to end one's year of worship. The chapter focuses on the question of the preparation for death and whether or not it is lawful to wish for death; if lawful, under what conditions can a Muslim wish for death and when must he/she not? Ibn Rajab makes an excellent choice of Qur'anic verses, hadiths, wise quotes, and poetic verses to help the reader comprehend the gravity of death, the goal of living, and the perquisites and perils of the Afterlife. It is a chapter which realizes the Arab proverb, "The best speech is short and clear" (khayr al-kalam ma qalla wa dalla). I entitled the translation of this chapter, Tears of the Yearners for the Meeting with God (Dumu' al-Mushtaqin ila Liqa' Rabb al-'Alamin) or simply Tears of the Yearners . The reason for the title is that throughout the chapter, Ibn Rajab showcases many luminaries who cried while on their deathbeds out of a yearning and readiness to meet God. This book includes: Short Biographies of Prominent personalities mentioned by Author. Arabic text of the Prophetic traditions quoted by the Author, Lines of Poetry, and Wise sayings. The Arabic text of the translated Chapter: "Khitam al-'Am"

TEARS OF THE YEARNERS FOR THE MEETING WITH GOD

IBN RAJAB AL-HANBALI

Lamppost Education Initiative

English translation of Ibn Rajab al-Hanbali's masterwork, Jami' al-'Ulum wa'l-Hikam by Abdassamad Clarke The Compendium of Knowledge and Wisdom is the translation by Abdassamd Clarke of the masterwork of Ibn Rajab al-Hanbali, the Jami' al-'ulum wa 'l-hikam, which is his commentary on fifty hadith including the Forty of Imaam an-Nawawi. Every hadith is one of those considered by the 'ulama essential for knowledge of the deen. The topics range from the most exacting treatments of the affairs of the shari'ah to luminous expositions of the spiritual sciences of Islam. Zayn an-Din 'Abd ar-Rahman ibn Ahmad ibn 'Abd ar-Rahman (known as Rajab) ibn al-Hasan ibn Muhammad ibn Abi'l-Barakat Mas'ud al-Baghdadi ad-Dimashqi al-Hanbali (736-795 AH). Rajab was the nickname of his grandfather 'Abd ar-Rahman, perhaps because he was born in that month. Born in Baghdad, Ibn Rajab learned much from his father, who himself was a great scholar, and then studied in Egypt and Damascus where he settled down until he died. Among his eminent teachers were Abu'l-Fath Muhammad ibn Muhammad ibn Ibrahim al-Mayduni, Muhammad ibn Isma'il al-Khabbaz, Ibrahim ibn Dawud al-Attar, Abu'l-Haram al-Qalanisi, and Imam Ibn Qayyim al-Jawziyyah. He was a colleague of the famous hadith expert Al-Hafiz Abu'l-Fadhl al-Iraqi. He devoted himself to the subject until he became an expert in all the sciences related to hadith. He then taught hadith and fiqh according the Hanbali school in the Jami' Bani Umayyah and other seats of learning in Damascus.His famous students include scholars like Abu'l-Fadhl Ahmad ibn Nasr ibn Ahmad, the Mufti of Egypt (d. 844 AH), Dawud ibn Sulayman al-Mawsili (d. 844 AH). He was a leading scholar of the Hanbali school. His work al-Qawa'id al-Kubra fi al-Furu' is clear evidence of his expertise in fiqh, demonstrating an extreme, even exhaustiveknowledge of the intricacies of detailed fiqh issues. He was known for piety and righteousness.

The Compendium of Knowledge and Wisdom

Turath Publishing

When the Messenger of Allah (salallahu alaihi wa salam) was sent to the polytheists to call to this statement, â€˜None has that right to be worshiped save Allah,â€ that understood something from it that made them reject it, opposed the Messenger, and all those who believed in it. What was this understanding? Was it the understanding that Allah existed and was One? They already believed in this. They believed that He was the Creator, Nourisher, Sustainer, in His hands was the control of all affairs, and in His hands was life and death.It was said to al-Hasan, â€˜People say that whoever says, â€˜None has the right to be worshipped,â€ shall enter Paradise.â€ He said, â€˜Whoever says, â€˜None has the right to be worshipped save Allah,â€ and fulfills its obligations and meets its requirements shall enter Paradise â€Wahb ibn Munabbih was asked, â€˜Is not the testification that â€œnone has the right to be worshipped save Allahâ€ the key to Paradise?â€ He replied, â€˜Of course, but every key has its teeth: if you bring a key that has teeth, the door shall open; but if not, it will not.â€My brothers! Strive, today, to your utmost in actualizing Tawhid, for nothing else can take you to Allah. Be desirous for establishing its rights for nothing else will save you from the punishment of Allah. The testification of Tawhid has many great benefit, it is not possible to enumerate them all, however, the author mentions fifty-five benefits of it.This small treatise deals with the correct and accurate meaning of the testification of Tawhid and with an extremely beneficial appendix â€" The Types of Hearts â€" by al-Hafiz ibn Qayyim al-Jawziyyah.

The Key To Paradise

Daar Us Sunnah Publisher

In this age of materialism, consumerism and extreme liberalism, the Muslim often finds himself at a loss, at odds to the ebb and flow of society, and holding to values, divinely revealed, that contrast starkly with the values held by many around him. He or she is looked at askance, accused of being backward, non-conformist and refusing to integrate. In the face of peer pressure, the resolve of some may weaken, the result being a watering-down of one's adherence to Islam and the values it calls to.The Prophet warned us that a time would come in which Islam and the Muslims would be beheld as strangers, not just by non-Muslims but by many Muslims as well! He informed us that days were coming in which trying to keep hold of one's religion would be like holding red hot coals, and he stressed the paramount importance of holding fast to Islam in its pristine purity during that time, stating that this, and only this, was the path to success in this life and the next.This book is a compilation of two tracts which explain the hadith, 'Islam began as something strange and it will return to being strange just as it began, so tuba for the strangers!' It is hoped that it will be a source of comfort and inspiration for the Muslim who is striving to follow Islam at a time when the Muslim could well feel alienated and alone in the world.The first is a treatise penned by the great Imam, Al-Ajurri (d.330H), a scholar known for his deep knowledge and piety, his quality being recognised by all. The second is a monograph written by the Imam, Ibn Rajab Al-Hanbali (d.795H), a scholar praised extensively for his vast knowledge, ascetism and expertise in the Hanbali school of thought. An introduction has been added from the words of Shatibi and an appendix from ibn Al-Qayyim's monumental Madarij al-Salikin

The Journey of the Strangers

ABU BAKR AL-AJURRI

Difference Between Advising And Shaming by Ibn Rajab Al Hanbali In this monumental works of the great shaikh Ibn Rajab Al Hanbali, the author provides essentail deatil in discussing key points dealing with differences that arise between the Prople of Sunnah, and the manners and etiruette one should acquire when differing occurs. He beautifully illustrates the difference betweeen advising that is encouraged, and shaming that is not permitted. The difference between sincere advising and shaming Ibn Rajab al-Haafidh Ibn Rajab al-Hanbali, in his monograph al-Farq bain al-Naseehah w'al-Ta'eer, devotes one section to the topic of "On the Difference between advising about one's short-comings in order to return from that, and rebuking and scolding for one's sins." It reads as follows: And from this is that one would tell a man something that he disliked to his face, and if that was with the purpose of sincerely advising him, then that is good. And one of the Salaf said to his brother, "Do not advise me until you can say something to my face which I dislike. "And the salaf disliked to command good and forbid evil in this way [i.e. with shaming and re-probation], and they loved to be discrete about what went on between the enjoiner of good and the one being enjoined, for verily this is one of the signs of sincere advising. For verily it is not the purpose of the sincere adviser to broadcast the short-coming of the one whom he is advising, and verily his purpose is only to remove the corruption which has occurred in him. And as for broadcasting and manifesting the short-coming, then this is part of what Allah and His Messenger have forbidden. Allah the Exalted said: Indeed, those who like that immorality should be publicized among those who have believed will have a painful punishment in this world and the Hereafter. And Allah knows and you do not know. And if it had not been for the favor of Allah upon you and His mercy...

Difference Between Advising And Shaming

Dar as-Sunnah Publisher

Inheritors Of The Prophets By Ibn Rajab Al-hanbali

Dar as-Sunnah Publishers

It is an important commentary on the noble hadith of the Prophet (ﷺ) that was recorded in the collection of Sunan Tirmidhi relating the dispute among the chief angels of the Highest Heaven. The dispute arose about deeds that expiate sin and raise a person’s rank in the Hereafter.. The Prophet (ﷺ) said of this hadith, “Indeed, it is the truth, so study and learn it” . Therefore, it is necessary for every Muslim to take extra keen interest in learning its lessons, understanding its values and applying its highly prized recommendations.\nThe esteemed author beautifully explains the hadith in detail and highlights the importance of enacting righteous deeds by which Allah wipes out with them, sins and wrongdoings, while elevating a person to higher degrees on the Day of Judgment. The hadith also comprises great supplications that the Prophet (ﷺ) was given in the lofty encounter with his lord; all of which occurred when he all of a sudden felt drowsy until asleep overtook him during the night prayer.\nHe additionally discuses concepts of dreams and miracles, the excellence of ablution and performing it well, performing prayer in congregation, the night prayer, walking to the Masjid, feeding the poor and one’s neighbors, right etiquette in speaking, having humility and contentment, enjoining the love of Allah and increasing it for purpose of drawing closer to Him.

The Heavenly Dispute

Daar-us-Sunnah

It is often observed from our righteous predecessors that they regularly took account of themselves lest they become negligent of the Hereafter and fall under divine retribution that will be weighed against mankind on the Day of Judgment. When a fire torch was once lit for Umar Ibn Al-Khattab; he felt angdeep anxiety at its burning heat; so he reprimanded himself; "How will you be patient if you encounter this O son of Al-Khattab!" He was of course; making a worldly parallel with the unparalleled Fire of the Afterlife.

Fleeing From the Fire by Ibn Rajab al-Hanbali (Paperback)

The Heirs of the Prophet is an extraordinary book representing one of the many streams of traditional Islamic scholarship. In addition to huge multi-volume compendiums, many scholars also composed shorter treatises that focused, for example, on one particular statement (hadith) of the Prophet Muhammad. This volume is such a work. Imam Ibn Rajab, who is considered one of the foremost authorities of Prophetic tradition of his day, wrote this deeply inspiring commentary on one hadith of the Prophet in which he said, 'The scholars are the heirs of the Prophets.' Ibn Rajab was able to bring together the ethics, authentic stories, and penetrating insights that relate to the noble enterprise of true learning.

The Heirs of the Prophets

Religion & Spirituality

Islam

Starlatch, Llc

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