Skip to main content

Author: Abdullah Jallow

[2] Some Timeless Lessons and Reflections from Surah al-Kahf

Written by Abdullah Jallow on . Posted in Articles, Da'wah - Calling To Islam, History of Islam, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Qur'aan, Scholars of Islam, Shirk, Worship - 'Ibaadah'.

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

After a mention of the Iman and guidance bestowed upon them by Allah, they (i.e. the young men) then addressed what their people were upon. Their people used to ascribe partners to Allah in worship, so they detested them and clarified that their (beliefs, acts of worship etc) were not based on certainty; rather they were upon extreme ignorance and misguidance. Allah said that the young men said:

هَـٰٓؤُلَآءِ قَوۡمُنَا ٱتَّخَذُواْ مِن دُونِهِۦۤ ءَالِهَةً۬‌ۖ لَّوۡلَا يَأۡتُونَ عَلَيۡهِم بِسُلۡطَـٰنِۭ بَيِّنٍ۬‌ۖ فَمَنۡ أَظۡلَمُ مِمَّنِ ٱفۡتَرَىٰ عَلَى ٱللَّهِ كَذِبً۬ا

These our people have taken for worship aliha (gods) other than Him (Allah). Why do they not bring for them a clear authority? And who does more wrong than he who invents a lie against Allah]. [18:15]

لَّوۡلَا يَأۡتُونَ عَلَيۡهِم بِسُلۡطَـٰنِۭ بَيِّنٍ۬‌ۖ

Why do they not bring for them a clear authority?

Meaning: Bring Hujjah [i.e. clear and overwhelming proofs that would show the correctness of what they are upon and the falsehood of their opponents] and Burhan [i.e. evidences that clarify and distinguish between truth and falsehood from every angle]; however they have no way of doing so, rather they only invent a lie against Allah and this is the greatest type of wrong doing. This is why Allah said that the young men said:

فَمَنۡ أَظۡلَمُ مِمَّنِ ٱفۡتَرَىٰ عَلَى ٱللَّهِ كَذِبً۬ا
And who does more wrong than he who invents a lie against Allah.

وَتَرَى ٱلشَّمۡسَ إِذَا طَلَعَت تَّزَٲوَرُ عَن كَهۡفِهِمۡ ذَاتَ ٱلۡيَمِينِ وَإِذَا غَرَبَت تَّقۡرِضُہُمۡ ذَاتَ ٱلشِّمَالِ وَهُمۡ فِى فَجۡوَةٍ۬ مِّنۡهُ‌ۚ ذَٲلِكَ مِنۡ ءَايَـٰتِ ٱللَّهِ‌ۗ مَن يَہۡدِ ٱللَّهُ فَهُوَ ٱلۡمُهۡتَدِ‌ۖ وَمَن يُضۡلِلۡ فَلَن تَجِدَ لَهُ ۥ وَلِيًّ۬ا مُّرۡشِدً۬ا

And you might have seen the sun, when it rose, declining to the right from their Cave, and when it set, turning away from them to the left, while they lay in the midst of the Cave. That is (one) of the Ayat (proofs, evidences, signs) of Allah. He whom Allah guides, is rightly guided; but he whom He sends astray, for him you will find no Wali (guiding friend) to lead him (to the right Path).

Allah protected them from the sun by facilitating for them a cave in which when the sun rose, it declined to the right away from it, and when it set, it turned away from it to the left, thus, its heat did not come into contact with them and harm their bodies.

وَهُمۡ فِى فَجۡوَةٍ۬ مِّنۡهُ‌ۚ

While they lay in the midst of the Cave.

Meaning, a spacious part of it, so that fresh air and breezes reaches them, stuffiness removed and not harmed by narrow space, especially that they were staying there for a prolonged period. This is one of Allah’s Signs that demonstrates His Power, His mercy for them, and the fact that He responded to their supplications and guided them even in these matters. This is why Allah said:

مَن يَہۡدِ ٱللَّهُ فَهُوَ ٱلۡمُهۡتَدِ‌ۖ
He whom Allah guides, is rightly guided

Meaning, there is no path to aattaining guidance except from Allah, because He is the One Who guides and directs a person to all the welfare in this life and the next.

وَمَن يُضۡلِلۡ فَلَن تَجِدَ لَهُ ۥ وَلِيًّ۬ا مُّرۡشِدً۬ا

But he whom He sends astray, for him you will find no Wali (guiding friend) to lead him (to the right Path).

Meaning, neither will you find a guiding friend for him to look after him in a manner that will bring about welfare for him nor guide him to good and success.

[An Excerpt from Tafseer As-Sadi. slightly paraphrased]

[1] Some Timeless Lessons and Reflections from Sūrah al-Kahf

Written by Abdullah Jallow on . Posted in Articles, Fitnah, History of Islam, Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Qur'aan, Worship - 'Ibaadah'.

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

Allah, The Most High, said:

أَمۡ حَسِبۡتَ أَنَّ أَصۡحَـٰبَ ٱلۡكَهۡفِ وَٱلرَّقِيمِ كَانُواْ مِنۡ ءَايَـٰتِنَا عَجَبًا
إِذۡ أَوَى ٱلۡفِتۡيَةُ إِلَى ٱلۡكَهۡفِ فَقَالُواْ رَبَّنَآ ءَاتِنَا مِن لَّدُنكَ رَحۡمَةً۬ وَهَيِّئۡ لَنَا مِنۡ أَمۡرِنَا رَشَدً۬ا
فَضَرَبۡنَا عَلَىٰٓ ءَاذَانِهِمۡ فِى ٱلۡكَهۡفِ سِنِينَ عَدَدً۬ا
ثُمَّ بَعَثۡنَـٰهُمۡ لِنَعۡلَمَ أَىُّ ٱلۡحِزۡبَيۡنِ أَحۡصَىٰ لِمَا لَبِثُوٓاْ أَمَدً۬ا

Do you think that the people of the Cave and the Inscription (the news or the names of the people of the Cave) were a wonder among Our Signs? (Remember) when the young men fled for refuge (from their disbelieving folk) to the Cave, they said: “Our Lord! Bestow on us mercy from Yourself, and facilitate for us our affair in the right way!” Therefore, We covered up their (sense of) hearing (causing them, to go in deep sleep) in the Cave for a number of years. Then We raised them up (from their sleep), that We might test which of the two parties was best at calculating the time period that they had tarried. [9-12]

أَمۡ حَسِبۡتَ أَنَّ أَصۡحَـٰبَ ٱلۡكَهۡفِ وَٱلرَّقِيمِ كَانُواْ مِنۡ ءَايَـٰتِنَا عَجَبًا

Do you think that the people of the Cave and the Inscription (the news or the names of the people of the Cave) were a wonder among Our Signs?

Meaning: Their affair was not something wonderous in relation to Allah’s All-Encompassing Power and Authority Over all matters, for indeed the creation of the heavens and earth, the alternation of night and day, the subjugation of the sun, moon, the stars and the other mighty signs demonstrates Allah’s All-Encompassing Power. Allah is able to do whatever He wills and nothing escapes Him. Ibn Jurayj, may Allah have mercy upon him, reported from Mujahid, may Allah have mercy upon him, who stated about the meaning of the (above) verse:

“You are amazed by the story of the people of the cave! Indeed, there are among Allah’s signs that which is more amazing than that”. [1]

Allah has not ceased showing His servants signs in the universe and in their ownselves through which truth is distinguished from falsehood, and guidance from misguidance.

إِذۡ أَوَى ٱلۡفِتۡيَةُ إِلَى ٱلۡكَهۡفِ

(Remember) when the young fled to the Cave

Meaning: Intending to fortify and shield themselves from the Fitna of their people.

فَقَالُواْ رَبَّنَآ ءَاتِنَا مِن لَّدُنكَ رَحۡمَةً۬
They said: “Our Lord! Bestow on us mercy from Yourself”

Meaning: Make us steadfast by way of it, protect us from evil and bestow good upon us.

وَهَيِّئۡ لَنَا مِنۡ أَمۡرِنَا رَشَدً۬ا
“And facilitate for us our affair in the right way!”

Meaning: Facilitate for us every means that will lead us to the right way and make our religious and worldly affairs upright.

So, they hurried away and fled from Fitna to a place where they can hide. They supplicated to Allah with humility to make their affair easy and did not merely rely upon themselves and others, thus, Allah answered their supplication and brought about for them that which they could not expect. Allah said:

فَضَرَبۡنَا عَلَىٰٓ ءَاذَانِهِمۡ فِى ٱلۡكَهۡفِ سِنِينَ عَدَدً۬ا

Therefore We covered up their (sense of) hearing in the Cave for a number of years.

Meaning: Allah made them sleep for three hundred and nine years. Through this sleep, Allah protected their hearts from confusion and fear, and from their people, so that they might be a manifest sign (to the people).

ثُمَّ بَعَثۡنَـٰهُمۡ لِنَعۡلَمَ أَىُّ ٱلۡحِزۡبَيۡنِ أَحۡصَىٰ لِمَا لَبِثُوٓاْ أَمَدً۬ا

Then We raised them up (from their sleep), that We might test which of the two parties was best at calculating the time period that they had tarried.

Meaning: Which of them could calculate the time period they had stayed in the cave, as Allah said:

وَڪَذَٲلِكَ بَعَثۡنَـٰهُمۡ لِيَتَسَآءَلُواْ بَيۡنَہُمۡ‌ۚ

Likewise, We awakened them (from their long deep sleep) that they might question one another.

The knowledge regarding how long they slept in the cave demonstrates precision in calculation, knowledge of Allah’s All-Encompassing Power, Wisdom and Mercy. And had they continued to sleep, nothing would have been known regarding their story. [2]

[1] An Excerpt from Al-Misbah al-Munir Fee Tahdbeeb Tafsir Ibn Kathir
[2] An Excerpt from Tayseer Al-Kareem Ar-Rahmaan Fee Tafseer Kalaam al-Mannaan.

Reoccurring Trials and Forgotten Lessons – Verse 126 (Surah at-Tawbah)

Written by Abdullah Jallow on . Posted in Articles, Fitnah, History of Islam, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Repentance, Scholars of Islam, Sin.

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

Allah, The Most High, said: 

أَوَلَا يَرَوۡنَ أَنَّهُمۡ يُفۡتَنُونَ فِى ڪُلِّ عَامٍ۬ مَّرَّةً أَوۡ مَرَّتَيۡنِ ثُمَّ لَا يَتُوبُونَ وَلَا هُمۡ يَذَّڪَّرُونَ

 See they not that they are tried once or twice every year? Yet, they turn not in repentance, nor do they learn a lesson (from it)]. [9:126]

Meaning: Through calamities, diseases and the divine laws; but they neither turn in repentance nor (abandon) the evil they are upon, nor do they learn a lesson regarding what will benefit, so that they may act upon it; nor regarding what is harmful to them, so that they may abandon it. Allah, The Most High, put them to the test- and this is Allah’s way with all the nations- through poverty, poor health, calamities, and through commands and prohibitions, so that they might turn to Allah, but they neither repent nor learn a lesson.

In this verse is proof that Iman increases and decreases, and that it is obligated to a believer to examine his Iman- pay close attention to it, improve and (act upon the legislated Shariah means to) increase it, so that it rises constantly. 

A slightly paraphrased excerpt from “Tayseer Al-kareem Ar-Rahmaan Fee Tafseer kalaam Al-Mannaan by Imam As-Sadi, may Allah have mercy upon him.

 

 

Which of the two has more right to security?

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Articles, Fitnah, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Purification of The Soul, Qur'aan, Scholars of Islam, Shirk, Worship - 'Ibaadah'.

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

Allah stated that Prophet, Ibrahim, peace be upon him, said to his people:

وَڪَيۡفَ أَخَافُ مَآ أَشۡرَڪۡتُمۡ وَلَا تَخَافُونَ أَنَّكُمۡ أَشۡرَكۡتُم بِٱللَّهِ مَا لَمۡ يُنَزِّلۡ بِهِۦ عَلَيۡڪُمۡ سُلۡطَـٰنً۬ا‌ۚ فَأَىُّ ٱلۡفَرِيقَيۡنِ أَحَقُّ بِٱلۡأَمۡنِ‌ۖ إِن كُنتُمۡ تَعۡلَمُونَ

And how should I fear those whom you associate in worship with Allah (though they can neither benefit nor harm), while you fear not that you have joined in worship with Allah things for which He has not sent down to you any authority. (So) which of the two parties has more right to be in security? If you but know.” It is those who believe (in the Oneness of Allah and worship none but Him Alone) and confuse not their belief with Zulm (wrong i.e. by worshipping others besides Allah), for them (only) there is security and they are the guided. [Al-An’aam. 81-82]

وَڪَيۡفَ أَخَافُ مَآ أَشۡرَڪۡتُمۡ

Why should I fear that which you ascribe as partners to [Allah]? – Meaning, when its state is that of inability and cannot benefit.

وَلَا تَخَافُونَ أَنَّكُمۡ أَشۡرَكۡتُم بِٱللَّهِ مَا لَمۡ يُنَزِّلۡ بِهِۦ عَلَيۡڪُمۡ سُلۡطَـٰنً۬ا‌ۚ

“whilst you do not fear ascribing partners to Allah for which He has not sent down to you any authority”..

Meaning: you do so (i.e. worship false dieties) solely due to following desires!

فَأَىُّ ٱلۡفَرِيقَيۡنِ أَحَقُّ بِٱلۡأَمۡنِ‌ۖ إِن كُنتُمۡ تَعۡلَمُونَ

(So) which of the two parties has more right to be in security? If you but know?

Then (Allah) differentiated the two parties and stated:

ٱلَّذِينَ ءَامَنُواْ وَلَمۡ يَلۡبِسُوٓاْ إِيمَـٰنَهُم بِظُلۡمٍ أُوْلَـٰٓٮِٕكَ لَهُمُ ٱلۡأَمۡنُ وَهُم مُّهۡتَدُونَ

It is those who believe (in the Oneness of Allah and worship none but Him Alone) and confuse not their belief with Zulm (wrong i.e. by worshipping others besides Allah), for them (only) there is security and they are the guided] -Meaning, safe from fear, punishment and misery, and they will be guided to the straight path. [1]

We shall cast terror into the hearts of those who disbelieve, because they ascribe partners to Allah, for which He had sent no authority. [Aal Imran. 151]

Imam Ibn Al-Qayyim, may Allah have mercy upon him, said:

The level of Shirk determines the level of fear, and the one who ascribes a partner with Allah has the greatest fear and terror. Those who believe and do not mix their belief with Shirk have safety, guidance and success and the one who ascribes a partner to Allah has fear, misguidance and wretchedness”. [2]

[1]An Excerpt From Tafseer As-Sadi

[2] An Excerpt from Iddat As-Saabireen 166-167

[17] The Self-Evident and Irresistible Nature of Pure Islamic Monotheism

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Articles, Basics, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Prophets, Purification of The Soul, Qur'aan, Shirk, Worship - 'Ibaadah'.

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

Allah, The Most High, said:

أَلَمْ تَرَ إِلَى الَّذِي حَاجَّ إِبْرَاهِيمَ فِي رَبِّهِ أَنْ آتَاهُ اللَّهُ الْمُلْكَ إِذْ قَالَ إِبْرَاهِيمُ رَبِّيَ الَّذِي يُحْيِي وَيُمِيتُ قَالَ أَنَا أُحْيِي وَأُمِيتُ ۖ قَالَ إِبْرَاهِيمُ فَإِنَّ اللَّهَ يَأْتِي بِالشَّمْسِ مِنَ الْمَشْرِقِ فَأْتِ بِهَا مِنَ الْمَغْرِبِ فَبُهِتَ الَّذِي كَفَرَ ۗ وَاللَّهُ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ

Have you not seen (contemplated with your heart) him who disputed with Ibrahim (Abraham) about his Lord (Allah), because Allah had given him the kingdom? When Ibrahim (Abraham) said (to him): “My Lord (Allah) is He Who gives life and causes death.” He said, “I give life and cause death.” Ibrahim (Abraham) said, “Verily! Allah causes the sun to rise from the east; then cause it you to rise from the west.” So the disbeliever was utterly defeated. And Allah guides not the people, who are Zalimun (wrong-doers, etc.). [Al-Baqarah. 258]

Imam Al-Baghawi, may Allah have mercy upon him, stated that there is a difference of opinion among Qur’an commentators regarding the timing of this debate.

Muqatil, may Allah have mercy upon him, mentioned that when Ibrahim, peace be upon him, destroyed the idols, Namrud imprisoned and later attempted to burn him with fire. Namrud asked Ibrahim, peace be upon him: “Who is your Lord that you call us to worship?” Ibrahim, peace be upon him, replied, “My Lord is the one who gives life and causes death.”

Other commentators suggested that this incident occurred after Ibrahim, peace be upon him, was thrown into the fire. Thereafter, people suffered from drought and would seek food from Namrud. Whenever a man approached Namrud for food, he would inquire, “Who is your Lord?” If the man responded, “You are my Lord,” Namrud would agree to sell him food. [1]

أَلَمۡ تَرَ إِلَى ٱلَّذِى حَآجَّ إِبۡرَٲهِـۧمَ فِى رَبِّهِۦۤ

Have you seen (contemplated with your heart and eyes) him who disputed with Ibrahim (Abraham) about his Lord (Allah)..

Meaning: his impudence, ignorance, and obstinacy, along with his incessant arguments on matters that are unquestionable?! His behaviour can only be attributed to the fact that “Allah had bestowed upon him the kingdom,” thus he exceeded his limits, rebelled, and even went as far as challenging Prophet Ibrahim regarding Allah’s sovereignty, arrogantly claiming that he possessed the same power as Allah.

Prophet Ibrahim said to him: “My Lord is He Who gives life and death” – Meaning, Allah is the sole authority over everything, then Ibrahim specifically mentioned two significant matters – life and death – as they hold the utmost importance in Allah’s complete control. This is because the bestowal of life marks the commencement of worldly existence, while death signifies the beginning of what awaits in the afterlife. So, the individual who attempted to dispute Ibrahim’s statement said, “I possess the ability to grant life and cause death,” but never proclaimed, “I am The One Who grants life and death.” This is because he could not say that he did not require any external intervention in these matters. Instead, he merely claimed that he could replicate what Allah does by taking someone’s life or sparing it.

Prophet Ibrahim recognised the flaw in his opponent’s argument and the statement he uttered, which is not even worthy of being a doubt let alone proof. Ibrahim then responded by stating:

“Indeed, Allah causes the sun to rise from the east.”

This statement was something that could be observed and confirmed by everyone, including the disbeliever. Ibrahim further challenged him by saying:

“Then cause it to rise from the west.” This compelled the disbeliever to provide evidence if he truly believed in his claim. However, the disbeliever was unable to present any ambiguity to undermine Ibrahim’s proof or find any fault with it. As a result, he was completely defeated, unable to respond, and his argument crumbled. [2]

The One who has power over life and death (Allah) possesses complete authority over all creation, bringing forth everything within it, including full control over the planets and their orbits. As the sun consistently rises in the east each day, if you truly were a deity who grants life and administers death, then command the sun to rise from the west. [3]

This describes a stubborn liar who seeks to challenge the truth and emerge victorious, as he will ultimately be vanquished and humbled. This is why Allah said:

وَٱللَّهُ لَا يَہۡدِى ٱلۡقَوۡمَ ٱلظَّـٰلِمِينَ

And Allah guides not the people, who are Zalimun (wrong-doers, etc.); rather He abandons them to their disbelief and misguidance. [4]

[1] An Excerpt from “Tafseer Al-Baghawi”

[2] An Excerpt from “Tafseer As-Sadi”

[3] An Excerpt from “Tafseer Ibn Katheer”

[4] An Excerpt from “Tafseer As-Sadi”

road between green grass field near mountains under blue and brown sky at golden hour

[16] The Self-Evident and Irresistible Nature of Pure Islamic Monotheism

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Articles, Basics, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Qur'aan, Scholars of Islam, Shirk, Worship - 'Ibaadah'.

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

Allah, The Most High, said:

مَا اتَّخَذَ اللَّهُ مِن وَلَدٍ وَمَا كَانَ مَعَهُ مِنْ إِلَٰهٍ ۚ إِذًا لَّذَهَبَ كُلُّ إِلَٰهٍ بِمَا خَلَقَ وَلَعَلَا بَعْضُهُمْ عَلَىٰ بَعْضٍ ۚ سُبْحَانَ اللَّهِ عَمَّا يَصِفُونَ

No son (or offspring or children) did Allah beget, nor is there any ilah (god) along with Him; (if there had been many gods), behold, each god would have taken away what he had created, and some would have tried to overcome others! Glorified be Allah above all that they attribute to Him! [23:91]

Imam Ibn Al-Qayyim, may Allah have mercy upon him, said:

Contemplate this overwhelming proof through this short and clear statement; for indeed a true god has to be a Creator and a Performer of actions-benefiting the slaves and averting evil from them. Had it been that there was another (true) god besides (Allah), then that god would have had his own creation and actions; but (Allah) is not pleased that another god (i.e. the false gods) is associated as a partner of His. This is because (if another true god besides Allah existed) and was able to overcome Him, he would have done so. And if (such a god) was unable to overcome Him, he would have taken away what he created and depart, just as the kings of this world isolate themselves from one another when they are unable to overcome and gain authority over others. Therefore, there has to be one of the (following) three:

Either each god departs with what he has created and with his authority; or that some of them gain authority over others, or that all of them are placed under the authority of one god, who controls the affairs and they do not control His affairs, and they are restricted by His judgements but they cannot restrict Him. Therefore, Allah (alone) is the true God and they are His nurtured and subjugated slaves.

The organisation of the affairs of the world – above and below, the connection between them and their establishment upon a well-planned and perfect organisation neither clashes nor gets ruined – is the most confirmed evidence that the one in control of its affairs is One (Allah) and there no other (true) god besides Him. And just as it is impossible for the universe to have another Lord and creator, similarly, it is not possible for it to have another god that has the right to be worshipped (except Allah).

Bada’i- at-Tafseer Al-Jami Limaa Fassarahu Al-Imam Ibn Al-Qayyim Al-Jawziyyah: 1/376

Restrain your tongue, stay indoors and weep

Written by Abdullah Jallow on . Posted in Articles, Featured, Fitnah, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Worship - 'Ibaadah', Zuhd (Abstinence).

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

Uqbah Ibn Aamir, may Allah be pleased with him] said: I said: “O Messenger of Allah! What is salvation?” He said, “Restrain your tongue, keep to your house and weep over your sin”.

Imam Al-Albani, may Allah have mercy upon him, said:

“Restrain your tongue”.

Meaning, do not speak, except based on that which benefits and concerns you, as the Prophet, peace and blessings of Allaah be upon him, said:

“Whoever believes in Allah and the Last Day, then let him say what is good or remain silent”.

“Keep to your house”.

Some people may think that this necessitates keeping away from the people completely; rather this is an advice of the Prophet, peace and blessings of Allah be upon him, that one stays in his house when Fitan becomes rife, so a person realises that there is no benefit in intermingling with the people; rather it becomes obligated to  him to save himself by staying indoors.

However, this is not permissible in every era and place, because Islam is established based on the foundation “Arise and warn (i.e. call to Tawheed and warn” against shirk)” [Al-Mud-dath-thir. 2], and this necessitates that one intermingles with the people to give them dawah.

And this why the Messenger, peace and blessings of Allah be upon him, said:

“The believer who mixes with people and patiently bears their harm is better than the one who does not mix with people and does not patiently bear their harm”.

But if intermingling with the people will result in harming the Aqeedah, manners and religion of the Muslim, he should adhere to this noble advice of the Prophet that one stays in his house.

“And weep over your sins”.

This is a constant obligation, whether a Muslim lives in isolation from the people (i.e. when the need arises) or intermingles with them. One should take himself to account and contemplates on what he did during day and night, so that he remembers his Lord and hopes that he will be included amongst those seven people (i.e. those who will be provided with shade on the day of judgement when there will be no shade), and amongst them is “the one who remembers Allah when he is alone, and his eyes fill up with tears”.[Al-Bukhari. 620]

https://safeshare.tv/x/zoThA-C4aDw

[3] Among The Constant Words of Advice from an Elder Bosom Friend

Written by Abdullah Jallow on . Posted in Articles, Basics, Brotherhood, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Worship - 'Ibaadah'.

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

Khalid Bin Hayyan narrated from Jafar Bin Burqan, may Allah have mercy upon them, who said: Maymoon Bin Mihran, may Allah have mercy upon him said to me:

“O Jafar! Say what I detest (i.e. the bitter truth) in my face since a man will not have (fulfilled) advice to his brother until he says in his face what he detests”. [1]

Umar Ibn Abdul Azeez, may Allah have mercy upon him, said:

“Whoever advises his brother to rectify affairs related to his religion and gives him insight into a worldly affair has perfected their relationship and fulfilled his obligation of (brotherhood) to him”. [2]

[1] [Siyar A’lam An-Nubulaa. 5/75]

[2] Tarikh at-Tabari 6/572]

[2] Among The Constant Words of Advice from an Elder Bosom Friend

Written by Abdullah Jallow on . Posted in Articles, Basics, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Sin, Worship - 'Ibaadah'.

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

Abu Musa, may Allah be pleased with him, said, Allah’s Messenger, please and blessings of Allah be upon him, said:

Verily, Allah will give respite to the oppressor until when He seizes him and he cannot escape. Then he recited the verse:

وَكَذَٲلِكَ أَخۡذُ رَبِّكَ إِذَآ أَخَذَ ٱلۡقُرَىٰ وَهِىَ ظَـٰلِمَةٌ‌ۚ إِنَّ أَخۡذَهُ ۥۤ أَلِيمٌ۬ شَدِيدٌ

Such is the Seizure of your Lord when He seizes the (population of) towns while they are doing wrong. Verily, His Seizure is painful, and severe]. [Hud. 102]

Al-Allamah Zaid Bin Hadi Al-Mad’khali, may Allah have mercy upon him, commented:

There is a warning against oppression in this lofty hadith- oppression against oneself through different levels and types of sins. The one whom Allah has given wealth, good health, safety and stability while he persists upon sin, this is Allah’s plan in stages against this sinner because he deserves it.

 وَلَا يَظۡلِمُ رَبُّكَ أَحَدً۬ا

And your Lord treats no one with injustice.

[Al-Kahf. 49]

There’s a warning – in this hadith – against oppressing others, because the one who oppresses others is called a Dhalim and the one who oppresses himself through sins is (also) called a Dhalim. The one who oppresses himself and the one who oppresses others are (exposed) to great danger in this life, in the grave and in the afterlife. If Allah gives him respite and does not hasten punishment against him, then indeed Allah reserves for him the punishment he deserves due to the statement of Allah:

وَكَذَٲلِكَ أَخۡذُ رَبِّكَ إِذَآ أَخَذَ ٱلۡقُرَىٰ وَهِىَ ظَـٰلِمَةٌ‌ۚ إِنَّ أَخۡذَهُ ۥۤ أَلِيمٌ۬ شَدِيدٌ

Such is the Seizure of your Lord when He seizes the (population of) towns while they are doing wrong. Verily, His Seizure is painful, and severe.

This is how the hadith is in agreement with the noble verse– that if Allah gives respite to an oppressor, it is not that Allah has neglected his affair; and if Allah delays punishment against him in the worldly life, then indeed Allah multiplies it for him in the hereafter, so that he is recompensed based on what he did and the evil deeds he committed. Allah is a possessor of (perfect) Wisdom, because He recompenses a doer based on his deed- good recompense for good deeds and evil recompense for evil deeds. [1]

Tawus al-Yamani, may Allah have mercy upon him, entered the presence of Hisham ibn Abd al-Malik, addressing him with a grave warning:

“Beware of the Day of the Call”. Hisham, said: “What is the Day of the Call?” Tawus replied, the statement of Allah:

فَأَذَّنَ مُؤَذِّنٌ بَيْنَهُمْ أَنْ لَعْنةُ اللَّهِ عَلَى الظَّالِمِينَ

And a caller will call out among them, ‘The curse of Allah is upon the wrongdoers” [Al-A’raf: 44]

At this, Hisham collapsed due to shock! Tawus then said: “This is the humiliation of mere description; how will it be when faced with reality?” [2]

Mubarak Abu Hamad, may Allah have mercy upon him, said: I heard Sufyan Al-Thawri, may Allah have mercy upon him, saying to Ali ibn Al-Hasan Al-Sulami, may Allah have mercy upon him:

“My brother, do not harbour any feeling of covetousness towards the people of vain desires due to their indulgences, nor the blessings they enjoy; for ahead of them lies a day when feet will slip, bodies will tremble, skin complexions will change, standing will be prolonged, reckoning will intensify, and hearts will flutter until they reach the throats. Oh, what regret they will feel for the pleasures they pursued! And beware of oppression, an ally to the oppressor, accompanying him, sharing a meal with him, smiling in his face, or receiving anything from him; for you would then be his supporter, and support is partnership. Do not oppose the people of piety, nor befriend the sinful, nor associate with the disobedient, and steer clear of all that is forbidden, and be wary of those who engage in it”. [3]

Sa’id ibn Abd al-Aziz, may Allah have mercy upon him, said:

“Whoever does good should expect a reward, and whoever does wrong should not be surprised by the consequences. Whoever seeks honour through unjust means will receive humiliation in truth, and whoever accumulates wealth through oppression will be left in poverty without injustice”. [4]

Muawiya ibn Abee Sufyan, may Allah be pleased with him and his father, said:

“I feel ashamed of oppressing someone who has no supporter against me except Allah.” [5]

Umar ibn Abdul Aziz, may Allah have mercy upon him, once wrote to some of his governors:

“If your power over the people tempts you to oppress them, remember the might of Allah over you, the fleeting nature of what you bring to them, and the permanence of what they bring to you”. [6]

[1] at-Taliqat Al-Malihah Alaa Silsilah Al-Ahadith As-Sahihah. 1/100

[2] Az-Zawājir ʿan Iqtirāf al-Kabāʾir 2/124

[3] Ḥilyat al-Awliyāʾ 7/24

[4] Siyar Aʿlām al-Nubalāʾ 8/36

[5] al-ʿIqd al-Farīd 1/30

[6] Siyar Aʿlām al-Nubalāʾ 5/131

[1] Among The Constant Words of Advice from an Elder Bosom Friend

Written by Abdullah Jallow on . Posted in Articles, Basics, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Scholars of Islam, Sin, Worship - 'Ibaadah'.

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

Allah, The Most High, said:

الْأَخِلَّاءُ يَوْمَئِذٍ بَعْضُهُمْ لِبَعْضٍ عَدُوٌّ إِلَّا الْمُتَّقِينَ

Friends on that Day will be foes one to another except the pious. [Az-Zukhruf 67]

Abu Hurairah reported that the Messenger of Allah said: Allah will say on the Day of Judgement:

“Where are those who love each other for the sake of My Glory? Today, I will shelter them in my shade on a day when there is no shade but mine [i.e. the shade from Allah’s Throne (a)]”. [1]

Anas, may Allah be pleased with him, reported that the Prophet, peace and blessings of Allah be upon him, said:

“Whoever possesses the following three qualities will have the (delight) of faith: The one whom Allaah and His Messenger become dearer to him than anything else; the one who loves a person and he loves him only for the sake of Allaah, and the one who hates to revert to disbelief as he hates to be thrown into the fire”. [2]

The Messenger, peace and blessings of Allah be upon him, said:

“There are not two people who love each other for the sake of Allaah, and then they split from each other, except that it is due to a sin of one of them”. [3]

Al-Allamah Zaid Bin Haadi Al-Mad’khali, may Allah have mercy upon him, said:

This Hadith shows that to love one another, the religious and worldly benefits it contains is legislated in the Sharee’ah. Regarding the religious benefits of this love, (it brings about) co-operation upon righteousness and piety. As for its worldly benefits, it (leads to the attainment) necessities of life that are sought after. Those who love one another are attached to each other and remain upon that until one of them commits a sin that leads to the destruction of this legislated love- the love that was established for the sake of Allah and for the sake of Islamic brotherhood. Therefore, it is a good thing that the person (i.e. the one at fault) abandons the sin he committed, which was the cause of separation between them, so that brotherhood for the sake of Allaah is restored as it was before, and so that both the religious and worldly benefits of that brotherly love can continue. The basis of the sin committed by one of them may have occurred without any external influence (i.e. was solely the person’s fault), or it may have occurred due to tale-bearing and instigated by some of the devils amongst mankind- those who hasten to caused corruption in the earth.

Loving one another for the sake of Allah, The Mighty and Majestic, carries reward that has been mentioned in the Shariah texts. Abu Hurairah, may Allah be pleased with him, reported that the Prophet, peace and blessings of Allah be upon him, said:

“Allah will give shade to seven on the day when there will be no shade but His”…and amongst those people are: “Two people who love each other only for the sake of Allah and they meet and part in Allah’s cause only”. [Al-Bukhari 660] [4]

Footnote a: Refer to Fat’hul Baaree 4/63 and also Al-Allamah Rabee, rahimahullah, has a Risaalah on this topic. Visit:

http://www.rabee.net/ar/articles.php?cat=8&id=149

[1] Muslim 2566

[2] Al-Bukhaari Number 16

[3] As-Sahihah 637

[4] Awn Al-Ahad As-Samad Sharh Al-Adab Al-Mufrad 1/445-446