Remember When We Were Souls? (Hadith No. 2952)

Bismillah.

Did you ever meet someone for the first time and ‘clicked’ instantly, as if you’d known them for the longest time? Or did you get ‘vibes’ from a person before even meeting them and they turned out to be correct later? Well, it’s quite possible that you had actually met this person in your life before this one – when you were in your ‘soul form’ – and liked or disliked them depending on your experience.

Chapter: Souls are like recruited troops

Volume 4, Book 55, Number 552 :
Narrated Aishah (radiallaahu `anhaa):
I heard the Prophet (sallallaahu `alayhi wasallam), “Souls are like recruited troops: Those who are like qualities are inclined to each other, but those who have dissimilar qualities, differ.”

 

Ibn Hajar (may Allaah have mercy on him) said in his commentary on the hadeeth:

“Concerning the phrase ‘Souls are like conscripted soldiers…’ al-Khattaabi said: ‘This may refer to their similarity as regards good or evil, righteousness or corruption. Good people are inclined towards other good people, and evil people are similarly inclined towards other evil people. Souls feel affinity with others according to the nature in which they were created, good or evil. If souls’ natures are similar, they will get along, otherwise they will not be on good terms with one another. It could be that what is being referred to is the beginning of creation in the realm of the unseen when, it is reported, souls were created before bodies, and used to meet one another and express their pessimism about the future. When souls have entered bodies (come to the physical realm) they may recognize one another from the past, and may be on friendly terms or otherwise based on that past experience.”

Someone else said: “What it means is that when souls are created, they are made in two parts, and when the bodies in which the souls reside meet in this world, they either get along together or do not, based on the way in which these souls are created in this world.”

I say that this is not contradicted by the fact that some people who do not like one another at first may get along well later on, because the hadeeth is probably speaking about the moment of first meeting, which has to do with the original creation and nothing else. If they dislike one another at first but later come to like one another, it is because of something new, a new quality that makes them love one another after the initial dislike, such as a kaafir becoming a Muslim or a sinner being reformed.

The phrase “conscripted soldiers” refers to different types or classifications, or groups brought together. Ibn al-Jawzi said: “What we learn from this hadeeth is that when a person finds that he feels dislike towards someone who is known to be virtuous or righteous, he should try to find out the reason for that so that he can make the effort to rid himself of something undesirable. The opposite (if a person finds himself liking someone who is known to be evil) also applies.” Al-Qurtubi said: “Although they are all souls, they differ in different ways, so a person will feel an affinity with souls of one kind, and will get along with them because of the special quality that they have in common. So we notice that people of all types will get along with those with whom they share an affinity, and will keep away from those who are of other types. [“Birds of a feather flock together” – Translator]. We may also note that within any given group or type, people may get along with some and dislike others, and this is in accordance with issues or qualities that form the basis of love or hate.”

We have narrated a mawsool report in Sunan Abi Ya’laa, at the beginning of which is the story narrated from ‘Amrah bint ‘Abd al-Rahmaan, who said: “There was a woman in Makkah who liked to joke, and she came and stayed with a woman in Madeenah who was like her. When ‘Aa’ishah heard about this, she said, ‘My beloved spoke the truth. I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) saying…’ and mentioned a similar hadeeth.”

The hadeeth was also narrated by Muslim in his Saheeh, 4773. Al-Nawawi said: “With regard to the words of the Prophet (peace and blessings of Allaah be upon him), ‘Souls are like conscripted soldiers; those whom they recognize, they get along with, and those whom they do not recognize, they will not get along with’, the scholars said that the meaning is groups gathered together, or different types. As for them getting along, this happens because of something in common between them that Allaah has created. It was said that they are similar attributes that Allaah has created in them, or that they were created in a group and then dispersed in their bodies, so people who have similar characteristics will like one another, and those who do not have similar characteristics will not like one another. Al-Khattaabi and others said: this getting along with one another has to do with what Allaah decreed from the outset about the ultimate destiny of souls, whether they will be among the blessed [in Paradise] or the doomed [in Hell]. Souls are of two opposing kinds, and when they meet in this physical world, they will either love or hate one another depending on the way they were created. Good souls will be inclined towards other good souls, and evil souls will be inclined towards other evil souls. And Allaah knows best.

[Source: IslamQA: Sheikh Muhammed Salih Al-Munajjid]

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Types of Jihad (Hadith No. 2438)

Bismillah.

Volume 4, Book 52, Number 45 :
Narrated by Abu Said Al-Khudri (radiallaahu `anhu)
Somebody asked, “O Allah’s Apostle! Who is the best among the people?” Allah’s Apostle (sallallaahu `alayhi wasallam) replied “A believer who strives his utmost in Allah’s Cause with his life and property.” They asked, “Who is next?” He replied, “A believer who stays in one of the mountain paths worshipping Allah and leaving the people secure from his mischief.”

Types of Jihad:

Jihaad is of various kinds, some of which are obligatory upon everyone who is accountable, and some are obligatory upon the community as a whole – if some people undertake them then the rest are relieved of the obligation. And some kinds of jihad are mustahabb.

Jihad al-nafs (jihad against one’s self) and jihad al-Shaytaan (jihad against the Shaytaan) are obligatory upon everyone who is accountable. Jihad against the munaafiqeen (hypocrites), kaafirs (disbelievers) and leaders of oppression and innovation is obligatory upon the community as a whole. Physical jihad (i.e. fighting) against the kaafirs may become an individual obligation upon everyone who is able to do it in certain circumstances, which will be described below.

Ibn al-Qayyim (may Allaah have mercy on him) said:

Once this is understood, then jihad is of four kinds: Jihad al-nafs (jihad against one’s self), jihad al-Shaytaan (jihad against the Shaytaan), jihad against the kaafirs and jihad against the hypocrites.

Jihad al-nafs (jihad against one’s self) is of four kinds:

1 – Striving to learn the teachings of Islam without which one cannot attain success and happiness in this world or in the Hereafter; if this is missing then one is doomed to misery in this world and in the Hereafter.

2 – Striving to make oneself act in accordance with what one has learned. Simply knowing without acting, even though it may not cause any harm, is not going to bring any benefit.

3 – Striving to call others to Islam, teaching those who do not know about it. Otherwise one will be one of those who conceal that which Allaah has revealed of guidance and teaching, and it will not benefit him or save him from the punishment of Allaah.

4 – Striving to bear patiently the difficulties involved in calling people to Allaah and the insults of people; bearing all that for the sake of Allaah.

If a person achieves all these four levels, then he will be one of the rabbaaniyyeen (learned men of religion who practise what they know and also preach to others. Cf. Aal ‘Imraan 3:79). The salaf were agreed that the scholar does not deserve to be called a rabbaani unless he knows the truth, acts in accordance with it and teaches it to others. Whoever teaches, acts in accordance with his knowledge and has knowledge, he will be called great in the kingdom of heaven.

Jihad against the Shaytaan is of two types:

1 – Warding off the doubts that he stirs up to undermine faith.

2 – Striving against him to ward off the corrupt desires that he provokes.

The first jihad is followed by certainty of faith, and the second is followed by patience. Allaah says (interpretation of the meaning):

“And We made from among them (Children of Israel), leaders, giving guidance under Our Command, when they were patient and used to believe with certainty in Our Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.)”

[al-Sajdah 32:24]

Allaah tells us that leadership in religion is attained through patience and certainty of faith. Patience wards off desires and certainty wards off doubts.

Jihad against the kaafirs and hypocrites is of four kinds:

With the heart, the tongue, one’s wealth and oneself. Jihad against the kaafirs is more along the lines of physical fighting whereas jihad against the hypocrites is more along the lines of using words and ideas.

Jihad against the leaders of oppression and innovation is of three kinds:

1 – Jihad with one’s hand (i.e., physical jihad, fighting) if one is able. If that is not possible then it should be with one’s tongue (i.e., by speaking out). If that is not possible then it should be with one’s heart (i.e., by hating the evil and feeling that it is wrong).

These are the thirteen types of jihad, and “Whoever dies without having fought or having resolved to fight has died following one of the branches of hypocrisy.” (Narrated by Muslim, 1910).

Zaad al-Ma’aad, 3/9-11)

Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him) said:

“Jihad is of various kinds, with one’s self, one’s wealth, by making du’aa’, by teaching and guiding, by helping to do good in any way. The greatest form of jihad is jihad with one’s self (i.e., going oneself and fighting), followed by jihad with one’s wealth, jihad by speaking out and guiding others. Da’wah is also part of jihad.  But going out oneself to fight in jihad is the highest form.
(Fataawa al-Shaykh Ibn Baaz, 7/334, 335)

The Heart’s Lament

Is it really wrong to feel

Like you’re caught in between two extremes?

For the liberal fascist, unseen,

While for others, almost short of being queen!

Amongst family, misunderstood

Despite all the trials you withstood

To be where you are today,

Your conscience bright as day,

Not a soul can your mind sway,

Yet this battle won’t let you stay

Your soul is restless

The climb is making you breathless

The mountaintop is crystal clear

Your eyes begin to tear

Must struggle to overcome

All other senses numb

Soul reaches out to the One

Yet your work will not be done

Till prayer, sacrifice, living and dying all

Are solely for Allah, The Lord of the worlds.

 

Last two lines inspired by the Qur’anic Verse 162 from Chapter 6 (Al An’am)

Your Soul has Rights on You (Hadith No. 1684)

Bismillah.

Volume 3, Book 31, Number 189:

Narrated Abu Juhaifa (radiallaahu `anhu):

The Prophet (sallallaahu `alayhi wasallam) made a bond of brotherhood between Salman (radiallaahu `anhu) and Abu Ad-Darda (radiallaahu `anhu). Salman (radiallaahu `anhu) paid a visit to Abu Ad-Darda’ (radiallaahu `anhu) and found Um Ad-Darda’ (radiallaahu `anhaa) dressed in shabby clothes and asked her why she was in that state. She replied, “Your brother Abu Ad-Darda’ (radiallaahu `anhu) is not interested in (the luxuries of) this world.” In the meantime Abu Ad-Darda’ (radiallaahu `anhu) came and prepared a meal for Salman (radiallaahu `anhu). Salman (radiallaahu `anhu) requested Abu Ad-Darda’ (radiallaahu `anhu) to eat (with him), but Abu Ad-Darda’ (radiallaahu `anhu) said, “I am fasting.” Salman (radiallaahu `anhu) said, “I am not going to eat unless you eat.” So, Abu Ad-Darda’ (radiallaahu `anhu) ate(with Salman). When it was night and (a part of the night passed), Abu Ad-Darda’ (radiallaahu `anhu) got up (to offer the night prayer), but Salman (radiallaahu `anhu) told him to sleep and Abu Ad-Darda’ (radiallaahu `anhu) slept. After sometime Abu Ad-Darda’ (radiallaahu `anhu) again got up but Salman (radiallaahu `anhu) told him to sleep. When it was the last hours of the night, Salman (radiallaahu `anhu) told him to get up then, and both of them offered the prayer. Salman (radiallaahu `anhu) told Abu Ad-Darda’ (radiallaahu `anhu), “Your Lord has a right on you, your soul has a right on you, and your family has a right on you; so you should give the rights of all those who has a right on you.” Abu Ad-Darda’ (radiallaahu `anhu) came to the Prophet (sallallaahu `alayhi wasallam) and narrated the whole story. The Prophet (sallallaahu `alayhi wasallam) said, “Salman (radiallaahu `anhu) has spoken the truth.”

This Hadith has a lot to learn from. It teaches you to be concerned about others, to give them the right advice at the right time. It teaches you wisdom and balance. Most of all, it teaches you to give everything and everyone their due right, including your own self. In the process of ‘killing’ your nafs, you might start overlooking your basic needs and rights – physical, mental and spiritual. The solution is in finding balance, not overdoing anything be it worship or any other activity.

The concept is very simple, yet some people might find it hard to practice. And I’m unable to do justice to the explanation, as always. :/
The purpose is to get the message across, and Allah is our Helper. :)

The One Who Was and Will Always Be

I wonder when I look above

With a sigh of love

At the starry sky, with tears of joy

When will this life come to an end?

For I can’t wait and I want to see

The ONE who was and will always be

 

It’s true this life does have a reason

But the world for me is still a prison

So no wonder what I have in here

That void inside will always be

For I can’t wait and I want to see

The ONE who was and will always be

 

I try to avoid it but I end up sinning

My heart feels heavy and my head starts spinning

If this is the pain I feel in this world

Then how harsh would the hell fire be

The thought of it makes me hate myself

But despair of HIS mercy I’ll never be

For I can’t wait and I want to see

The ONE who was and will always be

 

So I turn to HIM, put my head on the ground

My lost soul as if suddenly found

His remembrance puts my heart at peace

And brings a happy thought to mind

If this is the satisfaction of this world

How much pleasure one would in the Heaven find?

And then I can’t wait and I want to see

The ONE who was and will always be