In The Name of Allaah, The Most Merciful, The Bestower of Mercy.

Al-Allaamah Saaleh Al-Fawzaan [may Allaah preserve him] said:

The meaning of ‘Naseehah’ is Al-Khuloos [purity]. It is said that something is ‘Naasih’ meaning: It is free from deceit. And it is said: ‘Asalun Naasihun’ [Pure Honey]; Labanun Naasihun [Pure Milk]- meaning: Free from deceit and bad mixtures. This is how it is [with regards] to the religion of Islaam, for indeed it is free from every falsehood and deception, cheating and treachery. It is a pure and unadulterated religion. Likewise, the Muslim’s apparent [affairs] are the same as his hidden [affairs]- upon purity and safe from evil manners, treachery, betrayal and other than that. As for the one who cheats, deceives and plots, or his apparent [affairs] are in opposition to his hidden [affairs], this trait is not from the Religion. [Source: An Excerpt from ‘Minhatur-Rabbaaniyyah Fee Sharhi Ar-ba’een An-Nawawiyyah’- page 12]

 

In The Name of Allaah, The Most Merciful, The Bestower of Mercy.

Allaah [The Most High] said:

وَلَقَدۡ خَلَقۡنَا ٱلۡإِنسَـٰنَ وَنَعۡلَمُ مَا تُوَسۡوِسُ بِهِۦ نَفۡسُهُ ۥ‌ۖ وَنَحۡنُ أَقۡرَبُ إِلَيۡهِ مِنۡ حَبۡلِ ٱلۡوَرِيدِ

إِذۡ يَتَلَقَّى ٱلۡمُتَلَقِّيَانِ عَنِ ٱلۡيَمِينِ وَعَنِ ٱلشِّمَالِ قَعِيدٌ۬

مَّا يَلۡفِظُ مِن قَوۡلٍ إِلَّا لَدَيۡهِ رَقِيبٌ عَتِيدٌ۬

And indeed We have created man, and We know what his ownself whispers to him. And We are nearer to him than his jugular vein (by Our Knowledge). (Remember!) that the two receivers (recording angels) receive (each human being after he or she has attained the age of puberty), one sitting on the right and one on the left (to note his or her actions). Not a word does he (or she) utter, but there is a watcher by him ready (to record it). [50:16-18]

Few Reminders from the above Aayaat:

Allaah [The Most High] informed us that He alone created human beings-males and females- and He knows all their state of affairs. He knows everything that is hidden about them and what their own souls whisper to them. Allaah [The Most High] is nearer to them than their jugular veins by His knowledge, even though the jugular vein is the closest thing to the human. Therefore, this should make the human being mindful of Allaah -the One Who knows all the hidden affairs in the soul and heart of the human being in all circumstances. This should also make the human being shy in the presence of Allaah -that he [or she] is not seen committing what Allaah has forbidden or abandoning what Allaah has commanded. [An Excerpt from ‘Tayseer Al-kareem Ar-Rahmaan Fee Tafseer Kalaam Al-Mannaan’. Slightly paraphrased]

In The Name of Allaah, The Most Merciful, The Bestower of Mercy

Al-Allaama Rabee Bin Haadee Al-Madkhalee [may Allaah preserve him] said:

Through [Muhammad [sallal-laahu-alayhi-wasalam], Allaah removed us from the darkness of Shirk, Fawaahish [i.e. lewdness, indecency, licentiousness, immorality] and Bidah; and evil deeds and bad manners, [such as] lying, deceit, quackery, trickery etc. And He [purified us] with pure [Islamic] monotheism and strong sincere Eemaan.

He [sallal-laahu-alayhi-wasallam] nurtured us upon truthfulness and took the oath of allegiance from us that we speak the truth wherever we may be, and He warned us against lies and evil deeds.

And from the recompense [given] to a liar is that which has been reported from the noble Prophet [sallal-laahu-alayhi-wasallam]- the person of high moral character- who said: ‘’I saw [in a dream]- two men came to me.’’ Then the Prophet [sallal-laahu-alayhi-wasalam] said, ‘’They said, ‘the person- the one whose cheek you saw being torn away [from the mouth to the ear] was a liar and used to tell lies and the people would report those lies on his authority till they spread [that lie] all over the world. So he will be punished like that till the Day of Resurrection.’’ [Reported by Imaam Al-Bukhaari: Number: 6096]

How numerous are those who tell lies today against the carries of Salafiyyah and its callers! They hinder men from the path of Allaah by way of these lies, [in order] to aid falsehood, spurious [stances, ideas, views etc], bidah, [views, stances, beliefs, ideas etc] that are destructive to the sound creed, [the sound] methodology and  virtuous manners.

[An Excerpt from ‘Al-Awaasim Mimmaa Fee Kutub Sayyid Qutb Minal-Qawaasim: page 4-5. slightly paraphrased]

In The Name of Allaah, The Most Merciful, The Bestower of Mercy.

Alaah [The Most High] said:

وَعَسَىٰٓ أَن تَكۡرَهُواْ شَيۡـًٔ۬ا وَهُوَ خَيۡرٌ۬ لَّڪُمۡ‌ۖ وَعَسَىٰٓ أَن تُحِبُّواْ شَيۡـًٔ۬ا وَهُوَ شَرٌّ۬ لَّكُمۡ‌ۗ وَٱللَّهُ يَعۡلَمُ وَأَنتُمۡ لَا تَعۡلَمُونَ

And it may be that you dislike a thing which is good for you and that you like a thing which is bad for you. Allah knows but you do not know.” [AI-Baqarah, 2:216]

Imaam Ibnul Qayyim [rahimahullaah] said: There is for the servant -in this Aayah- a number of insightful guidelines, underlying benefits and advantages [of submitting to Allaah’s decisions]; for indeed if he knows that Al-Makrooh [i.e. what is hated] can bring forth Al-Mahboob [i.e. what is beloved], and vice versa, then neither would he feel safe from the harm that might occur from something that makes him happy nor would he lose hope whilst expecting a final source of happiness from a situation of harm. That is because he does not have [infinite] knowledge of the Awaaqib [i.e. the final outcomes], but Allaah knows that which he does not know.

There is nothing more beneficial for him than fulfilling Allaah’s commands, even if it is difficult for him in the beginning and his soul dislikes it, because all its end results will be good – a means to happiness, pleasure and joy. Likewise, there is nothing more harmful for him than doing what he has been forbidden, even if his soul desires and inclines towards it, for indeed all its end results [will lead to] pain, grief, evil and calamities. A distinguishing characteristic of [sound] intellect is that it prefers to bear little pain whose end results will lead to great enjoyment and abundant good, and it avoids that little enjoyment whose end results will lead to great pain and prolonged evil. The observations of an ignorant person do not permit him to [pay attention to the true or real] goals behind events that occur from the very beginning of an affair; but as for the sensible smart person, he always looks at the [true or real] goals behind those events. He looks at the praiseworthy and unpraiseworthy goals that are not obvious [to the ignorant one]. He sees what is forbidden as tasty food that is mixed with deadly poison; therefore, whenever he is urged towards eating that food due to its tastiness, he is turned away due to the poison in it. As for the commandments, he sees them as bitter medication that will lead to physical well-being and cure. Therefore, whenever he is turned away from the medication due to its bitterness, he is then urged towards it due to its benefits.

However, this requires outstanding knowledge by way of which a person can perceive the [praiseworthy and unpraiseworthy goals] behind those events that occur from the very beginning of an affair, as well as firm patience that would enable him to bear the difficulties upon the path towards achieving the expected goals. If he does not have certainty and patience, it would be difficult for him to achieve that; but if he has firm certainty and patience, he would be facilitated with ease whilst bearing every difficulty in his pursuit of everlasting good and enjoyment. [Source: An Excerpt from ‘Al-Fawaa’id’ pages 203-204. paraphrased] [Your feedback is welcome to improve the content of this article Jazaakumullaahu Khayran]

In The Name of Allaah, The Most Merciful, The Bestower of Mercy.

Allaah [The Most High] said: [وَعِنْدَهُ مَفَاتِحُ الْغَيْبِ لَا يَعْلَمُهَا إِلَّا هُوَ – And with Him are the keys of the Ghaib (all that is hidden), none knows them but He] [6:59]

In his explanation of the above Ayah, Imaam Ash-Shanqeetee [rahimahullaah] cited a number of robust proofs to demonstrate and establish the fact that even the most knowledgeable amongst the creation- Allaah’s Messengers and Angels-do not possess knowledge of the Unseen.

Proof 1: Aa’isha [radiyallaahu-anhaa] was falsely accused and the Prophet [sallal-laahu-alayhi-wasallam] did not know whether she was innocent or not until Allaah [The Most High] informed him, saying: [ أُولَٰئِكَ مُبَرَّءُونَ مِمَّا يَقُولُونَ- Such (good people) are innocent of (each and every) bad statement which they say] [24:26]

Proof 2: Prophet Ibraaheem [alayhis-salaam] slaughtered a lamb for the angels, whilst not knowing that they were angels until they informed him that they were angels. Allaah [The Most High] said that the angels said to Ibraaheem: [إِنَّا أُرْسِلْنَا إِلَىٰ قَوْمِ لُوطٍ    – We have been sent against the people of Lout (Lot). (11:70)]

Proof 3: When the angels came to Prophet lut [alayhis-salaam], he did not know that they were angels, and due to that Allaah said: [وَلَمَّا جَآءَتۡ رُسُلُنَا لُوطً۬ا سِىٓءَ بِہِمۡ وَضَاقَ بِہِمۡ ذَرۡعً۬ا وَقَالَ هَـٰذَا يَوۡمٌ عَصِيبٌ۬ – And when Our Messengers came to Lout (Lot), he was grieved on their account and felt himself straitened for them (lest the town people should approach them to commit sodomy with them). He said: Allaah [The Most High] also said that lut [alayhis-salaam] said: [لَوْ أَنَّ لِي بِكُمْ قُوَّةً أَوْ آوِي إِلَىٰ رُكْنٍ شَدِيدٍ  – Would that I had strength (men) to overpower you, or that I could betake myself to some powerful support (to resist you). (11:80)].

He did not know what news the angels brought until they said to him: [إِنَّا رُسُلُ رَبِّكَ لَنْ يَصِلُوا إِلَيْكَ – Verily, we are the Messengers from your Lord. They shall not reach you!] [11:81]

Proof 4: Prophet Ya’qoob [alayhis-salaam] lost his eyesight due to grieving for Yusuf [alayhis-salaam], whilst he was in Egypt. He did not know anything about Yusuf until Allaah reveal news about him.

Proof 5: Prophet Sulaymaan [alayhis-salaam], even though Allaah [The Most High] gave him authority over the devils and subjugated the wind in his service, he did not know about the people Bil-Qees until the Hud’hud came with news about them. Allaah [The Most High] said that Hud’hud said: [أَحَطْتُ بِمَا لَمْ تُحِطْ بِهِ وَجِئْتُكَ مِنْ سَبَإٍ بِنَبَإٍ يَقِينٍ  – I have grasped (the knowledge of a thing) which you have not grasped and I have come to you from Saba’ (Sheba) with true news] (27:22)]

Proof 6: Prophet Nuh [alayhis-salaam] did not know that his son – who was drowned- was not included amongst those members of his household who were to be saved, as Allaah [The Most High] said that Nuh said: [رَبِّ إِنَّ ابْنِي مِنْ أَهْلِي وَإِنَّ وَعْدَكَ الْحَقُّ   – O my Lord! Verily, my son is of my family! And certainly, Your Promise is true.(11:45)].  He did not know the reality of the affair until Allaah informed him, saying: [قَالَ يَـٰنُوحُ إِنَّهُ ۥ لَيۡسَ مِنۡ أَهۡلِكَ‌ۖ إِنَّهُ ۥ عَمَلٌ غَيۡرُ صَـٰلِحٍ۬‌ۖ فَلَا تَسۡـَٔلۡنِ مَا لَيۡسَ لَكَ بِهِۦ عِلۡمٌ‌ۖ إِنِّىٓ أَعِظُكَ أَن تَكُونَ مِنَ ٱلۡجَـٰهِلِينَ – He [Allaah] said: “O Nuh (Noah)! Surely, he is not of your family; verily, his work is unrighteous, so ask not of Me that of which you have no knowledge! I admonish you, lest you be one of the ignorant]. [11:46]

And indeed Allaah [The Most High] also stated in Surah Hud about Nuh [alayhis-salaam] that he said to his people: [وَلَا أَقُولُ لَكُمْ عِنْدِي خَزَائِنُ اللَّهِ وَلَا أَعْلَمُ الْغَيْبَ -And I do not say to you that with me are the Treasures of Allah, “Nor that I know the Ghaib (unseen)..] [11:31]

Proof 7: And when Allaah said to the Angels:  [أَنۢبِـُٔونِى بِأَسۡمَآءِ هَـٰٓؤُلَآءِ إِن كُنتُمۡ صَـٰدِقِينَ -Tell Me the names of these if you are truthful]; Allaah said that the angels replied: [قَالُوا سُبْحَانَكَ لَا عِلْمَ لَنَا إِلَّا مَا عَلَّمْتَنَا  – Glory be to You, we have no knowledge except what you have taught us]. [2:31-32]

Therefore, it is very clear that the most knowledgeable amongst the creation- the Messengers and the Angels- do not know anything of the unseen except what Allaah makes known to them. Allaah [The Most High] informs His Messengers what He wishes from the knowledge of the Unseen, as Allaah stated: [وَمَا كَانَ اللَّهُ لِيُطْلِعَكُمْ عَلَى الْغَيْبِ وَلَٰكِنَّ اللَّهَ يَجْتَبِي مِنْ رُسُلِهِ مَنْ يَشَاءُ ۖ- Nor will Allah disclose to you the secrets of the Ghaib (unseen), but Allah chooses of His Messengers whom He pleases][3:179]

And Allaah said: [عَـٰلِمُ ٱلۡغَيۡبِ فَلَا يُظۡهِرُ عَلَىٰ غَيۡبِهِۦۤ أَحَدًا- (He Alone) the All-Knower of the Gha’ib (unseen), and He reveals to none His Gha’ib (unseen)]; [إِلَّا مَنِ ٱرۡتَضَىٰ مِن رَّسُولٍ۬ -Except to a Messenger (from mankind)…]. [72:26-27] [End of Quote: Ref 1]

Allaah [The Mighty and Majestic] said:

فَلَمَّا قَضَيْنَا عَلَيْهِ الْمَوْتَ مَا دَلَّهُمْ عَلَىٰ مَوْتِهِ إِلَّا دَابَّةُ الْأَرْضِ تَأْكُلُ مِنسَأَتَهُ ۖ

فَلَمَّا خَرَّ تَبَيَّنَتِ الْجِنُّ أَن لَّوْ كَانُوا يَعْلَمُونَ الْغَيْبَ مَا لَبِثُوا فِي الْعَذَابِ الْمُهِينِ

Then when We decreed death for him [Sulaiman (Solomon)], nothing informed them (jinns) of his death except a little worm of the earth, which kept (slowly) gnawing away at his stick, so when he fell down, the jinns saw clearly that if they had known the unseen, they would not have stayed in the humiliating torment. [Saba: Ayah: 14]

Had they [i.e. the devils] known the unseen, they would have known of Sulaymaan’s death, which was the thing they desired the most, so that they would be saved from the [state] they were in [i.e. Allaah gave Sulaymaan (alayhis-salaam) complete control over them]. [Ref 2]

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[Ref 1: Source: An Excerpt from ‘Tafseer Al-Qur’aan Bil-Qur’aan Min Adwaa Al-Bayaan’ pages 169-170’ Daar Hady An-Nabawiy’ 2^nd ed. (1431AH -2010)’. slightly paraphrased]

[Ref 2: Source: An Excerpt from ‘Tayseer Al-Kareem Ar-Rahmaan Fee Tafseer Kalaam Al-Mannaan]

In The Name of Allaah, The Most Merciful, The Bestower of Mercy.

Imaam Al-Aajuree [rahimahullaah] said:

وأنا أمثل لك مثالا لا يخفى عليك أمرها إن شاء االله : اعلم أن النفس مثلها كمثل المهر الحسن من الخيل ، إذا نظرإليه الناظر أعجبه حسنه وهباؤه ، فيقول أهل البصيرة به : لا ينتفع هبذا حتى يراض رياضة حسنة ، ويؤدب أدبا حسنا ، فحينئذ ينتفع به ، فيصلح للطلب والهرب ، ويحمد راكبهعواقب تأديبه ورياضته . فإن لم يؤدب لم ينتفع بحسنه ولا ببهائه ، ولا يحمد راكبهعواقبهعند الحاجة . فإن قيل صاحبهذا المهر قول أهل النصيحة والبصيرة به ،علم أن هذا قول صحيح فدفعه إلى رائض فراضه . ثم لا يصلح أن يكون الرائض إلا عالما بالرياضة ، معه صبر على ما معه من علم الرياضة ، فإن كان معه بالرياضةونصحه انتفع به صاحبه ، فإن كان الرائض لا معرفة معه بالرياضة ، ولا علم بأدب الخيل ، أفسد هذا المهر وأتعب نفسه ، ولم يحمد راكبهعواقبه ، وإن كان الرائض معه معرفة الرياضة والأدب للخيل إلا أنه مع معرفته لم يصبر على مشقة الرياضة ، وأحب الترفيه لنفسه ،وتوانى عما وجب عليه ، من النصيحة في الرياضة ، أفسد هذا المهر ، وأساء إليه ، ولم يصلح للطلب ، ولا للهرب ، وكان له منظربلا مخبر ، فإن كان مالكه هو الرائض له ، ندمعلى توانيه يوم لا ينفعه الندم ، حين نظر إلى غيره في وقت الطلب ، قد طلب فأدرك ،وفي وقت الهرب قد هرب فسلم ، وطلب فهو لم يدرك ، وهرب فلم يسلم ، كل ذلك بتوانيه ، وقلة صبره بعد معرفته منه ، ثم أقبل على نفسه يلومها ويبخها ، فيقول : لم فرطت ؟ لم قصرت ؟ ، لقد عادعلي من قلة صبرى كل ما أكره . واالله المستعان . اعقلوا رحمكم االله علم هذا المثل ، وتفقهوا به ، تفلحوا وتنجحوا ، وقد قلت في هذا المثل أبياتا تشبه هذا المثل : أرى النفس هتوى ما تريد وفي متابعتي لهاعطب شديد تقول وقد ألحت في هواها مرادي كل ما أهوى أريد فأمنحها نصحي لكي تنزجر فتأبى وربي على ذي شهيد فإن أنا تابعتها ندمت وخفت العقوبة يوم الوعيد فإن كنت للنفس يا ذا محبا فقيد ، ولو بقيد الحديد ورضها رياضة مهر يراض بالسوط ، والسوط سوط حديد يمنعه الرائض ما يشتهي يريد بالمنعصلاحا وفهما يريد يحمده الراكب يوم اللقى والخيل في الحرب وجهد جهيد قال أبو بكر : وقد روي في معنى ما قلت من هذه الأمثال ، وآثارا تدل على ما قلت ، فأنا ذاكرها ؛ ليعتبرها من تدبرها

Imaam Ibnul Qayyim [rahimahullaah] said:

النفس جبل عظيم شاق في طريق العبودية
وقال ابن القيم: النفس حجاب بين العبد وبين الله لا يصل إلى الله حتى يقطع هذا الحجاب، وهي جبل عظيم شاق في طريق السير إلى الله عز وجل، وكل سائر لا طريق له إلا على ذلك الجبل، فلا بد أن ينتهي إليه، ولكن منهم من هو شاق عليه ومنهم من هو سهل عليه وإنه ليسير على من يسره الله عليه.
وفي ذلك الجبل أودية وشعوب وعقبات ووهود وشوك وعوسج وعُليق وشبرق، ولصوص يقطعون الطريق على السائرين ولا سيما أهل الليل المدلجين، فإذا لم يكن معهم عُدد الإيمان ومصابيح اليقين تَنْقِد بزيت الإخبات وإلا تعلقت بهم تلك الموانع وتشبّثت بهم تلك القواطع وحالت بينهم وبين السير.
فإن أكثر السائرين فيه رجعوا على أعقابهم لما عجزوا عن قطعه واقتحام عقباته.
والشيطان على قلّة ذلك الجبل يُحذّر الناس من صعوده وارتفاعه ويخوفهم منه، فيتّفق مشقة الصعود وقعود ذلك المُخوِّف على قُلَّته

وضعف عزيمة السائر ونيته، فيتولّد من ذلك: الإنقطاع والرجوع والمعصوم من عصمه الله.
وكلما رقى السائر في ذلك الجبل اشتد به صياح القاطع وتحذيره وتخويفه.
فإذا قطعه وبلغ قٌلّته: انقلبت تلك المخاوف كلهن أماناً، وحينئذ يسهل السير، وتزول عنه عوارض الطريق ومشقة عقباتها ويرى طريقاً واسعاً آمناً يُفضي به إلى المنازل والمناهل، وعليه الأعلام، وفيه الإقامات قد أُعدّت لركب الرحمن.
فبين العبد وبين السعادة والفلاح قوة عزيمة وصبر ساعة وشجاعة نفس وثبات قلب، والفضل بيد الله يؤتيه من يشاء والله ذو الفضل العظيم