An action has two dimensions; Qaabiliyat & Qubooliyat
Qaabiliyat is skill, proficiency, talent, articulation and expertise with which an action is carried out while to be Maqbool i.e to have Qubooliyat is to be loved, accepted and be pleasing to Allah. It is not necessary that these two things will go hand in hand. Infact, events throughout the history have shown that these two things are often separate.
Iblees, although a Jinn, was so Qaabil (Proficient) that he was granted the Suhbat (company) of the angels. Such was his Qaabiliyat in worship that he could see, hear and be in the presence of Allah.
Yet despite hearing a direct command from Allah, he did not obey it. So 100% Qaabiliyat but zero Qubooliyah. Iblees was therefore Mardood (Rejected) as opposed to Maqbool (Accepted).
Full article Here
Balancing Fear with Hope
The heart in its journey towards Allah subhanahu wa ta’ala, is like a bird whose head is love, and hope and fear are its two wings.
When the head and the two wings are sound and healthy the flight of the bird is good, but when the head is cut off, it immediately dies, and when either or both wings are deficient, the bird cannot properly fly and may become victim of any hunter or snare.
The righteous predecessors preferred to strengthen the wing of fear during good times when heedlessness is feared, and to strengthen the wing of hope at times of calamity and when near death.
Some have said that it is better to strengthen fear more than hope because when vain hopes overcome a person he is ruined. Others say that the best of situations is a complete balance of hope and fear with overwhelming love, for love is composite, while hope is a sharpener and fear a driver.
Ibn ul Qayyim al Jawziyyah (Rahimahullah) – The Station of Fear
Sa’ah bin Mu’awiya travelled a great distance to learn about Islam, and he found the Prophet sallallaahu ‘alayhi wasallam sitting amongst his Companions reciting Surah Az-Zilzalah.
فَمَنْ يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ وَمَنْ يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا يَرَهُ
“So whoever does good equal to an atom’s weight shall see it. And whoever does evil equal to an atom’s weight shall see it.” [99:7-8]
When the recitation was completed the man stood up and appeared to be leaving to return to his people so the Companions asked him: “You came from so far away to see the Prophet sallallaahu ‘alayhi wasallam. Why are you leaving without asking him for anything?”
Today I have learned that Allah will judge our actions good and bad, even those as small as the weight of an atom. This is enough advice for me to manage my whole life.
The As-haabi Kahf (People of the Cave) mentioned in Surah Kahf, though unknown to each other before, banded together on the basis of their beliefs and sought refuge in a cave. They ran from the idol worship of their people to safeguard their Imaan.
We also need a “cave” to run away to from the many idols of this world
Where to find a cave in our time?
Our hearts can be our cave with the constant remembrance and consciousness of Allah ta’ala and the lamp of contemplation illuminating it as there is no refuge except with Allah ta’ala
Full story of the Ashaabi Kahf here
That which is with Allah ta’ala is Eternal
Allah ta’ala says in the Quran,
مَا عِنْدَكُمْ يَنْفَدُ ۖ وَمَا عِنْدَ اللَّهِ بَاقٍ
Whatever is with you is transitory and what is with Allah is everlasting. [Surah Nahl:96]
Scholars say that whatever is with Allah ta’ala i.e. whatever is connected with Allah ta’ala like the deeds done for Allah ta’ala, wealth spent for Allah ta’ala, emotional states of sadness and happiness which one bears for Allah ta’ala etc. are included in مَا عِنْدَ اللَّهِ – “what is with Allah” and are eternalized.
Allah ta’ala Himself is Baaqee (Everlasting) and whatever we do for the sake of Allah ta’ala (with Ikhlaas) is connected to Allah ta’ala and therefore becomes Baaqee. We are Faanee (Perishable) but the deeds done for Allah ta’ala are Baaqee
Linguistically, Khushoo’ means sinking, subservience, and stillness. Technically, Khushoo’ refers to the heart standing before the Lord in submissiveness, subservience and focused on Him.
The Gnostics have agreed that the seat of Khushoo’ is the heart and that its fruits sprout on the limbs and they display it
The source of Khushoo’ is the gnosis of Allah’s greatness, magnificence, and perfection and the greatest action of worship which manifests the Khushoo’ of the body to Allah ta’ala, is the prayer (Salaah).
Shaykh Abdul Qaadir Jilaani (Rahimahullah) explains that calamities are either a means of punishment or a source of blessings.
It all depends on a person’s response and attitude to that calamity.
If he is calm, composed and does not adopt a complaining attitude then the calamity becomes a blessing in disguise. Through this calamity a person’s status becomes elevated and he becomes closer to Allah Ta‘ala. On the contrary if he becomes distressed and asks questions such as “why did this happen to me” etc. and adopts a complaining attitude then this calamity becomes a punishment for him.
There are many great “returns” that people experience in their lives. The returning of a missing child, finding a very valuable lost item or a close family member returning home after spending many years overseas are some instances of a great return. These are moments of immense joy and happiness.
The greatest “Return,” however, is
When a sinful servant who had abandoned Allah ta’ala and fallen into sin makes sincere Tawbah (which literally means “to return”) and returns to his Creator.
There can never be a happier moment for such a person.
“O you who believe, enter Islam completely”
يَا أَيُّهَا الَّذِينَ آمَنُوا ادْخُلُوا فِي السِّلْمِ كَافَّةً [Baqarah: 208]
Addressing the Believers Allah ta’ala instructs them to enter Islam completely. He did not just say “Enter into Islam” but added, كَافَّةً which is to enter completely into the internal and external dimensions of Islam.
It is to dive in and become totally immersed as a person who dives into a swimming pool and becomes totally immersed in the water
Urwah bin Zubayr (Rahimahullah) said after losing his eldest son when a horse trampled him to death and thereafter losing his leg due to gangrene,
Allah has bestowed upon me four sons and He has taken back one and allowed me to remain with three, so for Him is the Praise. Allah has given me four limbs and has taken one and allowed me to remain with three, so for Him is the praise. I swear to you by Allah, that if he has taken from me a little, then he has caused to remain with me much, and if he has tried me once then he has forgiven me many times