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[31c] The Ascent and Decline of The Ottoman Empire

Written by Abdullah Jallow on . Posted in Aqeedah, History of Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Sin.

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

Christian Europe and its Church did not waste much time in capitalising on the circumstances of modernisation and reforms. Just seventeen days after the issuance of the decree, the first missionary expeditions departed from Marseille towards the Ottoman capital, carrying with them their hostile ideas towards Muslims and the Quran, which they accused of prohibiting education. The influence of these reforms quickly spread to the semi-autonomous Arab provinces of the Ottoman Empire. In Tunisia, Muhammad Bey issued the “Ahd al-Aman” in 1857, based on the following principles.

  • Human beings can only achieve success if their freedom is guaranteed and justice serves as a protective barrier against aggression.
  • Complete security.
  • Absolute equality before the law for both Muslims and non-Muslims:
  • Foreigners should enjoy the same rights as Tunisians, be allowed to engage in various types of business, and possess ownership rights. Egypt followed a similar path, with these laws being enacted in Istanbul, Tunisia, and Egypt.

The modernisation efforts, initially a European desire supported by certain elite groups, evolved into official laws in which the Sultan committed to implementing necessary reforms to Westernise Islamic society. The conflict shifted from external pressure on the Ottoman state to an intense internal struggle, characterised by a clash between authorities that opted for, or were compelled to adopt, Western institutions and a society that resisted these changes, relying on scholars, jurists, and preachers who strongly opposed the modernisation movement on the grounds that it contradicted Islamic law. [Footnote a]

One of the most notable features of these reforms was that:

The initial official documents did not derive their authority from Islamic law; instead, they were based on a secular source of legislation inspired by European constitutional experiences. These documents included Western concepts such as “nation,” as reflected in the text, rather than using the term “Ummah.” This marked a significant step towards the separation of religion from the state. [Footnote b]

The concepts of “full security declaration,” “covenant of safety,” and “Council of Representatives,” along with other elements inspired by Western experiences, facilitated a form of legitimacy for the ongoing oppression of the general populace. Additionally, they paved the way for a class of Western merchants and missionaries to align Ottoman society with Western laws and missionary ideologies.

The constitutional framework established by Khedive Ismail and Hayreddin Pasha in 1876 marked a significant milestone in Islamic history. For the first time, a constitution inspired by the French, Belgian, and Swiss models—secular and civil in nature—was implemented within an Islamic state.

The reforms implemented by the Ottoman Empire officially set it on a path toward its decline as an Islamic state. The secularisation of laws, the establishment of institutions operating under civil regulations, and the departure from Islamic legislation in areas such as trade, politics, and economics undermined the Empire’s legitimacy in the eyes of Muslims. Furthermore, the Empire faced internal adversaries, as European encroachment in cultural, economic, and political spheres, coupled with the skepticism of Muslims and religious scholars regarding the state’s actions, initiated a conflict that would persist beyond the fall of the Ottoman Empire and continues to this day.

It is crucial to acknowledge what transpired. Sultan Abdul Hamid II documented his historical testimony in his memoirs, illustrating his efforts to save the Ottoman Empire as it faced significant challenges and was under siege. He was a ruler who understood the true nature of the modernisation movements, which were labeled as the “Reform Movement” to disguise their genuine intentions of aligning the Ottoman state with the West. Consequently, he faced opposition from constitutionalists and the Donme Jews, leading to his eventual deposition. In the later years of his reign, he wrote as a ruler stripped of his will, revealing the realities of renewal and reform:

“The changes they advocate for under the guise of reform will ultimately lead to our decline. One must question why our adversaries, who have made a pact with malevolence, specifically recommend this course of action. It is evident that they are fully aware that reform is a malady rather than a remedy, and it poses a significant threat to the very existence of this empire. If we are to consider implementing any reforms, we must take into account the prevailing conditions within the country and refrain from evaluating the situation based solely on the intellectual standards of a small group of officials. Additionally, we must acknowledge the skepticism of the scholarly class towards all things European. The Europeans mistakenly believe that the only path to salvation lies in wholly adopting their civilization. There is no doubt that our model of development differs from that of Europeans. We must evolve under natural conditions and through our own efforts, while also taking advantage of external circumstances in specific situations. It is profoundly unjust to be accused of opposing everything that originates from the West”.

The balance of justice has accurately assessed the Ottoman reform movement and the ways to benefit from Western civilization. I believe it is beneficial for the esteemed reader to understand Islam’s stance on Western civilization as well as other pre-Islamic cultures, and to explore how one can derive advantages from these civilizations.

The utilization of Western civilization, along with others, can be categorized into three types:

First: The adoption of industries, their foundations, scientific discoveries, experimental sciences, military advancements, and natural sciences such as mathematics, chemistry, physics, engineering, biology, and astronomy. This should be done after careful examination and purification from any influences of ignorance, and then restructured within a framework that aligns with Islamic principles. These elements fall into two categories: one that is obligatory to acquire and adopt, particularly those that are critically needed by Muslims, or those without which certain obligations cannot be fulfilled, such as weaponry and military systems relevant to the call to Islam and jihad. Therefore, anything that Muslims require—within permissible limits—in this area should be embraced and utilized, as Muslims have a rightful claim to it. [Footnote c]

The establishment of an Islamic state necessitates the use of permissible means, which include complete caution and full awareness. Allah has mandated that Muslims take necessary precautions, remain vigilant, and be self-sufficient, avoiding reliance on what is held by non-believers, regardless of the circumstances. [Footnote d]

The second point concerns imitation in acts of worship, beliefs, principles, concepts, perceptions, and philosophical views regarding the universe, life, and humanity, which are related to faith. These matters lack detailed explanation and are unequivocally prohibited. Seeking guidance from non-believers in these areas can lead to apostasy or disbelief if the imitator believes in their validity and adheres to them. At the very least, it is considered sinful due to ignorance of their true nature. [Footnote e]

The third point concerns the imitation of morals, behavioral patterns, etiquette, culture, thought, and artistic production, among other aspects. These matters may either conflict with the fundamental principles and rules of Islam or involve practices that the Sharia prohibits emulating from non-Muslims, rendering them impermissible. Alternatively, they may pertain to issues whose rulings are unclear, which at the very least makes them undesirable. Conversely, what is deemed a virtue within that civilization—though it is quite rare—might be permissible.

(Imam) Muhammad Amin Al-Shanqiti, in his work “Adwa’ Al-Bayan,” critiques the stance of Muslims towards Western civilization, stating that empirical evidence clearly indicates that Western civilization encompasses both beneficial and harmful aspects. The beneficial aspects are primarily material, showcasing advancements across various fields, which are evident and require no further explanation. The benefits it has provided to humanity are immense, particularly in terms of physical existence. Conversely, the harmful aspects stem from a complete neglect of the most crucial element of all goodness, which is the religious education of individuals and the refinement of their morals. He then stated, after discussing the ruling on benefiting from the useful aspects of it:

“The Messenger ﷺ benefited from the directions of a disbeliever, who, despite being a disbeliever, directed him on the path during the migration. This evidence clarifies that the appropriate stance of Islam and Muslims towards Western civilization is to strive to acquire its material advancements while being cautious of the rebellion it has fostered against the Creator of the universe, may He be exalted. This approach would lead to success in both this world and the Hereafter. Unfortunately, most individuals reverse this issue, adopting moral decline, detachment from religion, and distancing themselves from obedience to the Creator, without reaping any material benefits. Consequently, they lose both this world and the Hereafter, which is indeed a manifest loss”.

The wave of Western imitation surged powerfully during the period of decline and weakness within the Ottoman Empire, as destructive forces conspired against it from both within and outside. Faced with a sense of inferiority compared to the emerging Christian nations, the Ottoman state began to emulate these countries and adopted their new innovations. This coincided with a stagnation in Muslim thought and a departure from the original divine guidance. Consequently, they unwittingly drew from non-believers without understanding the reasons behind the advancements of those nations, failing to pursue genuine efforts to catch up through self-reliance and the contributions of the Muslim community.

A powerful wave of blind imitation began to surge, driven by irrational desires and internal deviations, as well as cunningly orchestrated efforts from abroad. Consequently, Islamic countries started to follow this path one after another, beginning with Turkey, followed by Egypt, the Levant, then Tunisia, Iran, and India.

A thorough examination of the history of nations and an analysis of their conditions reveal that imitation occurs between different nations and groups, leading to similarities, interactions, and amalgamations that weaken the distinctiveness and independence of the imitating nation. This results in a fragile national identity. According to the divine order established by Allah in creation, a weaker, subjugated nation often admires a stronger, dominant one. Through this admiration, it adopts the morals, behaviors, and lifestyles of the stronger nation, eventually extending to the imitation of its beliefs, ideas, culture, literature, and arts. Consequently, the imitating nation loses its intrinsic qualities and, if it had a civilization, it becomes dependent on others.

If the subjugated nation does not take initiative to rectify its situation and liberate itself through its own efforts and struggle against the burden of blind imitation, it will inevitably face decline, enslavement, and the complete loss of its identity. This will lead to severe social ailments such as humiliation, feelings of inferiority, and a lack of self-confidence. Additionally, it will result in political and economic dependency, as well as a pervasive sense of defeatism. For divinely guided nations with a sacred mission, such as the Islamic nation, imitating others diverts them from their true purpose.

It diverts their efforts and energies away from the path of Allah, burdening them with innovations, superstitions, and systems and laws not ordained by Allah. This leads them to ultimately abandon their mission and, consequently, to pledge allegiance to disbelievers and tyrants. Such actions signal the impending wrath and punishment of Allah, as illustrated in the stories of numerous nations in the Quran. [Footnote f]

An Excerpt from ‘Ad-Dawlah Al-Uthmaaniyyah Awaamil An-Nuhood Wa Asbaab As-Suqoot. 6/422-434

Footnote a: Imam As-Sadi, may Allah have mercy upon him, said:

Indeed, it is impossible to rectify the souls and acquire virtue solely through the worldly sciences. Experience and clearly witnessed circumstances are the greatest proofs regarding this affair, because despite its advancement and vastness it has been unable to nurture and rectify the souls [i.e. upon excellent traits, manners, dealings, characteristics, sound creed etc] which are the determinants of [sound] rectification and success. What the Religion of Islaam propagates is that which is entrusted with this rectification; it is what will guide the thoughts towards the truthful and authentic sources of knowledge, guide the actions of the people towards good and prevent them from evil. Islam is The Rectifier of the Creeds and Manners- the thing that cultivates the thoughts [upon righteousness], urges towards virtuousness and prevents from depravity.

The essence of that which the religion calls to – regarding belief in the Unseen, which includes belief in Allah and that which He possesses of Names, Attributes and Actions of perfection; belief in Angels, belief in recompense for one’s good and bad deeds in this life and the next, which cannot be known except through the Messengers, is what acquaints a person with the fact that rectification – in reality – is not possible through other than sound belief and the religion of Islam.

Therefore, even if the worldly sciences rectify [some] affairs based upon that which [some] people know in detail, it will still not be equal [in perfection, excellence etc] to the knowledge of the Messengers [in the least]. It will neither reach that which is reached through the knowledge of the Messengers nor can it influence the souls in the manner in which the knowledge of the Messengers has done; for indeed the souls do not voluntarily submit except through belief in Allah, belief in His Angels, belief in His Books, belief in His Messengers and belief in the hereafter. And without this, voluntary submission is impossible, as is well known regarding human nature. [An Excerpt from Al-Adillah Al-Qawaati Wal-Baraaheen Fee Ibtaalil Usoolil Mulhideen. pages 45-50]

Footnote b:

Imam Muhammad Ibn Saaleh Al-Uthaymeen [may Allah have mercy upon him] said: What is intended by ‘Separation between religion and Siyaasah’ is that the ruler can do what he wants based on what he thinks is a means of fulfilling (responsibilities related to) affairs of the state, whether it agrees with Shariah or not; or even if what he does is based on the judgement of the religion, because the meaning of separation is to distinguish between two things and give them specific definitions. Therefore, in relation to this, the ruler looks at what he considers to be beneficial even if it opposes the Shariah. There is no doubt that this is a false and sinful statement, because the religion itself is Siyaasah and Siyaasah itself is the religion, but what we mean by Siyaasah is the Siyaasah that is based on equity and not oppression. The religion of Islam came to bring about wellbeing [and upright conduct] for the people in their behaviour towards their Lord and between themselves. It establishes the Rights of Allah, rights for the people- rights for parents, relatives, wives and the Muslims – in general. And even for non-Muslims, Islam has given them rights that are well-known to the scholars. It laid down the means and conditions for war and peace making, punishments for crimes – some of which are determined by way of specific texts and some are left to the jurisdiction of the ruler, as well as other affairs which clearly shows that Islaam in its entirety is Siyaasah. The root of this word Siyaasah is Saa’is and that is the person who is responsible for looking after the affairs of animals – fulfilling that which brings them wellbeing and repelling that which will harm them. This is Siyaasah. We find this meaning when we contemplate on affairs of the religion, and that Allaah has legislated – for the servants – things without which humans will not be able to establish [a fruitful, stable, orderly, safe] life, and forbade them from things that will corrupt their state of affairs – either affecting everyone or specific individuals. Therefore, in reality the entire religion is Siyaasah. And we are certain that anyone who separates Siyaasah from the Religion and establishes Siyaasah based on what he sees fit and what he forbids, then indeed his Siyaasah is corrupt, and it will cause more harm than good. If it rectifies one affair based on his limited [or deficient] opinions, then indeed it greatly corrupts from another angle. So, this makes it incumbent that one contemplates on the state of affairs of those who base their Siyaasah on their desires and opinions, and became distanced from the religion of Islaam, you will find -after contemplating – that either all that Siyaasah is corrupt or most of it, and that if it rectifies an affair from one angle, it corrupts from another angle. So, based on this, separation between Siyaasah and Religion is a sinful deed and it is obligated on the one who seeks to rectify himself and others that he does so only based on the religion of Islaam. [https://binothaimeen.net/content/7366 Paraphrased]

Footnote c: Imam As-Sadi, may Allah have mercy upon him, said:

Industrialization And Modern Inventions: Everyone has participated in it – the righteous, the wicked, the believer and the disbeliever. As for religion and [virtuous] manners, then indeed -in this era-, it has greatly declined. So, when this industrial advancement is devoid of sound religion and faith, it became a great harm from two angles:

Firstly: It beguiled many people, who – due of their ignorance – think that worldly advancement is proof to show that its people are more worthy of achieving every good than others. They are clearly misguided, for indeed a person might be from the most skillful in affairs related to the material world, whilst he is one of the most ignorant people in affairs related to the religion, virtuous manners and the [other] beneficial affairs in this life and the next.

Secondly: When these inventions are devoid of sound religion, its mercy and wisdom, it becomes a great disaster for humankind due to the wars that resulted from them, killing, destruction and other affairs related to it. Its regulators [or overseers] and scholars are unable to laydown – for humankind -a stable, just and good life, rather they have not ceased moving from one miserable state to another. This is inevitable and the continuous state of affairs shows that [to be the case]. Therefore all good is found in the sound religion and all evil is found in rejecting and willfully denying [Allaah, His Messengers, His Laws, Guidance, Commands, Prohibitions etc. [An Excerpt from Al-Adillah Al-Qawaati Wal-Baraaheen Fee Ibtaalil Usoolil Mulhideen. pages 45-50]

Footnote d: Imam As-Sadi [may Allah have mercy upon him] said:

Allah [The Exalted] said:
وأعدوا لهم ما استطعتم من قوة ومن رباط الخيل ترهبون به عدو الله وعدوكم

And make ready against them all you can of power, including steeds of war to threaten the enemy of Allah and your enemy]. [Surah Al-Anfaal. Ayah 60]

Allah commanded (Muslim rulers) to prepare everything that is feasible in terms of power, including political and mental fortitude, industries, weaponry, and everything else that is used to bolster (Muslim forces) and terrify enemies- all activities related to military strategy, military arts, diverse weapons, forts, and defences against the evils of the foes.  Allah [The Exalted] said: [يا أيها الذين آمنوا خذوا حذركم – O you who believe! Take your precautions]. [Surah An-Nisaa. Ayah 71]

See how these teachings of the Islamic Shariah represent the only (correct course of action) and the most powerful means of implementing both internal and external policy! Muslims attain perfection and righteousness when they are guided by these fundamental principles and their subsidiary matters, (whereas) the deficiency that is anticipated and arises is owing to disregarding these affairs and not paying close attention to them.

And from Siyaasah Shar’iyyah (see footnote a), (we learn that) Allah guides people to establish matters of universal welfare. It is the duty of each group in society to gain in-depth knowledge of the reality of a particular aspect of this welfare, what it depends on, the avenues through which it can be achieved and perfected, and to use all reasonable efforts to deliver it as much as possible. Allah [The Exalted] said:

ولتكن منكم أمة يدعون إلى الخير ويأمرون بالمعروف وينهون عن المنكر

Let there arise out of you a group of people inviting to all that is good (Islam), enjoining Al-Ma’ruf (i.e. Islamic Monotheism and all that Islam orders one to do) and forbidding Al-Munkar (polytheism and disbelief and all that Islam has forbidden). [Surah Al Imran. Ayah 104]

Allah [The Exalted] said:
وما كان المؤمنون لينفروا كافة فلولا نفر من كل فرقة منهم طائفة ليتفقهوا في الدين ولينذروا قومهم إذا رجعوا إليهم لعلهم يحذرون

And it is not (proper) for the believers to go out to fight (Jihad) all together. Of every troop of them, a party only should go forth, that they (who are left behind) may get instructions in (Islamic) religion, and that they may warn their people when they return to them, so that they may beware (of evil). [Surah At-Tawbah. Ayah 122]

There is no question that seeking public welfare in the manner that Allah has instructed is the reason for religious and worldly perfection, as observed by everyone who is familiar with it.

Allah said:
ادع إلى سبيل ربك بالحكمة والموعظة الحسنة وجادلهم بالتي هي أحسن

Invite (mankind, O Muhammad ) to the Way of your Lord (i.e. Islam) with wisdom (i.e. with the Divine Inspiration and the Qur’an) and fair preaching, and argue with them in a way that is better]. [Surah An-Nahl. Ayah 125]

This involves preaching to Muslims who have violated certain aspects of the religion, as well as preaching to nonbelievers. Muslims are exhorted to perfect their religion, while unbelievers are called to accept Islam as the only way to rectification for humanity. This call should be based on wisdom, which is to adopt the approach that is most effective for achieving good, perfecting it, and eliminating or reducing evil in the context of time, location, people, and circumstances.

Preaching should also be carried out with fine admonition, and this admonition consists of an explanation and a clarification of what is good and bad, as well as highlighting the advantages of the good outcomes in this life and the next. Because of its inherent goodness as well as its pathways that are marked by kindness, leniency, forbearance, patience, etc., Allah described this preaching as a good admonition. Additionally, if an argument is necessary to persuade someone, it should be presented in the best manner possible. The arguer should appeal for the truth, demonstrate its beauty and the evil that results from its opposite, and address any doubts raised by the opponent. This should be done with polite words and excellent manners, not with force, harshness, callousness, or verbal abuse because those things can cause great harm. Allah said:

فبما رحمة من الله لنت لهم ولو كنت فظا غليظ القلب لانفضوا من حولك فاعف عنهم

And by the Mercy of Allah, you dealt with them gently. And had you been severe and harsh-hearted, they would have broken away from about you; so overlook (their faults)]. [Surah Aal Imran Aayah 159] [An Excerpt from Ad-Deenus Saheeh Yahillu Jamee al-Mashaakil (The right religion is the answer to every problem)-Page 15-16]

Foontote e:

A case illustrating how poisonous ideas permeated minds of certain people within the Ummah.

Footnote f:

https://abukhadeejah.com/muslim-identity-honour-that-islam-brings-danger-of-following-non-muslim-culture/

gray clouds

The goal is to leave this world free from Fitan!

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Death, Mental Health, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Scholars of Islam, Worship - 'Ibaadah', Zuhd (Abstinence).

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

Mu’adh bin Jabal, may Allah be pleased with him, narrated:

One morning, Allah’s Messenger, peace and blessings of Allah be upon him, was prevented from coming to us for morning prayer until we were just about to look for the eye of the sun (meaning sunrise). Then he came out quickly and the Iqama was called for him to (lead) the prayer. Allah’s Messenger performed the prayer, and he performed his prayer in a relatively quick manner. When he said the Salam, he called aloud with his voice saying to us: ‘Stay in your rows as you are.’ Then he turned coming near to us, then he said: ‘I am going to narrate to you what kept me from you this morning: I got up during the night, I performed Wudu and prayed as much as I was able to, and I dozed off during my prayer, and fell deep asleep. Then I saw my Lord, Blessed and Most High, in the best of appearances. He said: ‘O Muhammad!’ I said: ‘My Lord here I am my Lord!’ He said: ‘What is it that the most exalted group busy themselves with?’ I said: ‘I do not know Lord.’ And He said it three times.” He said: “So I saw Him place His Palm between my shoulders, and I sensed the coolness of His Fingertips between my breast. Then everything was disclosed for me, and I became aware. So He said: ‘O Muhammad!’ I said: ‘Here I am my Lord!’ He said: ‘What is it that the most exalted group busy themselves with?’ I said: ‘In the acts that atone.’ He said: ‘And what are they?’ I said: ‘The footsteps to the congregation, the gatherings in the Masajid after the prayer, the correct performance of ablution during difficulties.’ He said: ‘Then what else?’ I said: ‘Feeding others, being lenient in speech, and prayer during the night while the people are sleeping.’ He said: ‘Ask.’ I said:

اللَّهُمَّ إِنِّي أَسْأَلُكَ فِعْلَ الْخَيْرَاتِ وَتَرْكَ الْمُنْكَرَاتِ وَحُبَّ الْمَسَاكِينِ وَأَنْ تَغْفِرَ لِي وَتَرْحَمَنِي وَإِذَا أَرَدْتَ فِتْنَةَ قَوْمٍ فَتَوَفَّنِي غَيْرَ مَفْتُونٍ أَسْأَلُكَ حُبَّكَ وَحُبَّ مَنْ يُحِبُّكَ وَحُبَّ عَمَلٍ يُقَرِّبُ إِلَى حُبِّكَ

‘O Allah! I ask of you the doing of the good deeds, avoiding the evil deeds, loving the Masakin, and that You forgive me, and have mercy upon me. And when You have willed trial among the people, then cause me to die without being put to trial. And I ask You for Your love, the love of whomever You love, and the love of the deeds that bring one nearer to Your love.'” Allah’s Messenger said: “Indeed it is true, so study it and learn it.” [Sahih at-Tirmidhi 3235]

“O Allah! I ask of you the doing of the good deeds, avoiding the evil deeds”.

There is no need for further explanation regarding the performance of good deeds, other than the fact that they are actions that please Allah, and the doer is praised for them, receiving great rewards. Similarly, the reward for abstaining from wrongdoing is also significant, provided that the intention behind refraining is to seek Allah’s pleasure.

“And loving the Masakin”.

The word Miskin in this sentence “The term refers to the humble individual, neither arrogant nor haughty, someone who is gentle, approachable, and easy to deal with; neither boastful nor evil. (1)

“And when You have willed trial among the people, then cause me to die without being put to trial”.

The essence of the supplication is to ensure the person’s safety from worldly trials throughout their life. If Allah decrees a trial for His servants, He may take them before it occurs. This is one of the most significant supplications, as a believer who lives free from trials and is taken by Allah before they arise is saved from all evil. The Prophet instructed his companions to seek refuge in Allah from both apparent and hidden trials. In another narration, he advised them to avoid both manifest and concealed immoralities and trials. Thus, praying for death out of fear of religious trials is permissible, as it has been done by the companions and righteous individuals after them. (footnote a)

“And I ask You for Your love, the love of whomever You love, and the love of the deeds that bring one nearer to Your love”.

This supplication encompasses all that is good. The chosen actions of Allah’s servants arise from love and intention. If the love of Allah is firmly established in a person’s heart, it will lead to actions of the limbs that align with what Allah loves and approves. Thus, one will cherish all actions and words that Allah loves, resulting in the performance of all good deeds and the avoidance of all wrongdoings, as well as loving those whom Allah loves among His creation. (2)

Footnote a:

O Allaah! Let Me Live If Life is Good For Me And Let Me Die if Death is Good For Me

(1) An Excerpt from “Al-Istidhkar. 8/ 171” by Al-Allamah Ibn Abdul Barr, may Allah have mercy upon him.

(2) An Excerpt from “Ikhtiyar Al-Awwal” 118-125 by Imam Ibn Rajab, may Allah have mercy upon him.

The Path to Maximizing the Benefits of Our Supplications

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

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

Imam As-Sadi, may Allah have mercy upon him, said:

The one whose goal in their supplication is to draw closer to Allah while also seeking to fulfill their requests has perfected many things, unlike the one who focuses solely on his request, which is the case for most people. Indeed, this  is a shortcoming and a missed opportunity in a significant virtue. And for this (virtue) then let those who compete, compete with each other (by hastening to piety and righteousness). This reflects the benefits of valuable knowledge, as ignorance hinders many individuals from achieving lofty aspirations and the (following the) beautiful paths (to success in this life and the next). (1)

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

Supplication is three types: The first type is to invoke Allah by His Names and Attributes, and this is one of the explanations of Allah’s statement:

  وَلِلَّهِ ٱلۡأَسۡمَآءُ ٱلۡحُسۡنَىٰ فَٱدۡعُوهُ بِہَا

And (all) the Most Beautiful [perfect] Names belong to Allah , so supplicate to Him by them]. [Al-A’raaf. 180]

The second type is that you invoke Allah for your need and due to your poverty, saying: “I am Your poor slave, the needy one, the one to be pitied, the one seeking help and refuge etc”.

The third type is that you ask for your need whilst not using the aforementioned two types of invocations.

The first invocation is more perfect and the second is more perfect than the third.  If an invocation gathers all three types, it will be most perfect and this is what the invocations of the Prophet usually comprised. (2)

(1) Al-Fatawa As-Sadiyyah page 43

(2) Jalaa Al-Ifhaam. 201

The Comprehensive Message

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Basics, Bid'ah (Innovation), Brotherhood, Charity (Sadaqah), Contemporary Issues, Da'wah - Calling To Islam, Death, Deviated Groups, Sects and Parties, Eid, Family & Women, Fasting, Hajj, Dhul Hijjah, Eid al Adha, Hijrah (Migration), History of Islam, Innovations In Islam (Bidah), Islamic Jurisprudence - 'Fiqh', Jahannam (Hell Fire), Jannah (Paradise), Literature, Marriage (Nikkah), Mental Health, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Muharram and Ashoorah, Pearls of Wisdom, Prophets, Purification of The Soul, Qur'aan, Ramadhan, Refutations, Repentance, Sahaabah, Salaah - Prayer, Salaf As Saalih (Pious Predecessors), Salafi Mosques & Centres, Scholars of Islam, Seeking Knowledge, Shirk, Sin, Tamyee', Taraweeh, The Salaf - Pious Predecessors, Worship - 'Ibaadah', Zakaat, Zuhd (Abstinence).

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

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

Muhammad’s, peace and blessings of Allah be upon him, Ummah is not in need of anyone after him; rather the only need they have is someone to convey what he came with.

Muhammad’s message is comprehensive, universal and preserved. This universality, comprehensiveness and preservation is not limited to (any time, place or situation), rather it is comprehensive for those to whom Muhammad was sent [the whole world] and likewise with regards to everything that is needed in the fundamental and subsidiary issues of the religion.

Muhammad’s message is sufficient, all embracing and universal- nothing else is needed besides it. It has not isolated any affair of truth needed by his Ummah in their sciences and deeds. The Messenger of Allah did not leave this world until he acquainted his Ummah with everything. He even taught them the etiquettes of using the toilet; the etiquettes of sexual relations; the etiquettes of sleep and after waking up; the etiquettes of eating, drinking and travel.

He acquainted them with the etiquettes of speech and silence; the etiquettes of keeping company with the people and seclusion. He acquainted them with the affairs of illness, good health, poverty and wealth. He acquainted them with all the affairs of life and death. He described Allah’s throne, the angels, the jinn, the hell fire and the day of judgement in such a manner as if one has seen them with the naked eye. He informed them about their Lord and His Perfect Names and Attributes, and that Allah alone is their true object of worship.

He acquainted them with the Prophets of old and their nations – the events that took place between them and their nations – in such a manner as if one was present at that time. He acquainted them with all the means to good and the paths of evil- in general and in detail- which no other prophet informed his nation. He acquainted them with death and what will take place in the grave – either bliss or punishment. He acquainted them with the evidences and proofs of Tawhid [i.e. the oneness of Allah in His Lordship, Names and Attributes, and that Allah alone has the right to be worshipped].

He acquainted them with Prophet hood and the affairs of the Afterlife, and he refuted all the sects of disbelief and misguidance. He acquainted them with war strategies- how to confront the enemy, the way to achieve victory and conquests. If only they knew and understood these affairs in the correct manner [i.e. the manner it should be understood], they would not be overcome by their enemy. He acquainted them with the plots of Iblees and the ways through which he approaches them, and the ways to repel those plots and plans. He acquainted them with the soul- its characteristics and faults- in such a manner that they are not in need of anyone else to tell them about it. He taught them how to live their daily lives and had they acknowledged and acted upon this; their worldly affairs would be firmly established. He brought them all the means of success in this life and the next, and they do not need anyone besides him. So how can it be said that the path of Muhammad is in need of something else outside of it. The reason for such a claim is due to the weak and little understanding of a person. Allah [The Most High] said:

أَوَلَمْ يَكْفِهِمْ أَنَّا أَنزَلْنَا عَلَيْكَ الْكِتَابَ يُتْلَىٰ عَلَيْهِمْ ۚ إِنَّ فِي ذَٰلِكَ لَرَحْمَةً وَذِكْرَىٰ لِقَوْمٍ يُؤْمِنُونَ

Is it not sufficient for them that We have sent down to you the Book (the Qur’an) which is recited to them? Verily, herein is mercy and a reminder (or an admonition) for a people who believe.

Allah [The Most High] said:

وَنَزَّلْنَا عَلَيْكَ الْكِتَابَ تِبْيَانًا لِّكُلِّ شَيْءٍ وَهُدًى وَرَحْمَةً وَبُشْرَىٰ لِلْمُسْلِمِينَ

And We have sent down to you the Book (the Qur’an) as an exposition of everything, a guidance, a mercy, and glad tidings for those who have submitted themselves (to Allah as Muslims).

Allah [The Most High] said:

يَا أَيُّهَا النَّاسُ قَدْ جَاءَتْكُم مَّوْعِظَةٌ مِّن رَّبِّكُمْ وَشِفَاءٌ لِّمَا فِي الصُّدُورِ وَهُدًى وَرَحْمَةٌ لِّلْمُؤْمِنِينَ

O mankind! There has come to you a good advice from your Lord (i.e. the Qur’an, ordering all that is good and forbidding all that is evil), and a healing for that (disease of ignorance, doubt, hypocrisy and differences, etc.) in your breasts, – a guidance and a mercy (explaining lawful and unlawful things, etc.) for the believers.

An Excerpt from I’lam Al-Muwaqqi’een 4/375-377

Reflections on some statements of Al-Allamah Rabee Bin Hadi Al-Madkhali [72 of 80]

Written by Abdullah Jallow on . Posted in Aqeedah, History of Islam, Mental Health, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Qur'aan, Repentance, Sahaabah, Salaah - Prayer, Scholars of Islam, Worship - 'Ibaadah'.

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

The purification of the companions and their upbringing through this Quran is what changed all the corruptions of the pre-Islamic era of ignorance within them, and purifying their souls with a lofty purification. It is what led to the most profound religious and social transformation in history. All this was achieved through profuse recitation of the Quran during prayers and outside of them, and reflecting on it.

Majmu 4/136

Two Compelling Admonitions – “Outcomes of Truthfulness and Lying” By Al-Allamah Rabee

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Basics, Bid'ah (Innovation), Brotherhood, Contemporary Issues, Da'wah - Calling To Islam, Deviated Callers & Individuals, Deviated Groups, Sects and Parties, Featured, History of Islam, Innovations In Islam (Bidah), Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Prophets, Purification of The Soul, Qur'aan, Refutations, Repentance, Sahaabah, Salaf As Saalih (Pious Predecessors), Scholars of Islam, Seeking Knowledge, Shirk, Sin, The Salaf - Pious Predecessors.

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

Two Compelling Admonitions [By Al-Allamah Rabee Bin Hadi Al-Madf’khali, may Allah preserve him], On The Tremendous and Fruitful Outcomes of Truthfulness and The Detrimental Outcomes of Lying

Outcomes_of_Truthfulness_and_Lying

Reflection from the Takbir to Surah Al-Fatihah During The Prayer

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Basics, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Purification of The Soul, Salaah - Prayer, Worship - 'Ibaadah'.

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

Imam Ibn Al-Qayyim, may Allah have mercy upon him, stated regarding the statement:

[الله أكبر – Allah is the Greatest]:

When one says this, they have testified to Allah’s Majesty. [سُبْحَانَكَ اللَّهُمَّ وَبِحَمْدِكَ. تَبَارَكَ اسْمُكَ وَتَعَالَى جَدُّكَ. وَلاَ إِلهَ غَيْرُكَ – I declare You free from all imperfections O Allāh, and all praise is for You. Blessed is Your Name, great and exalted is Your kingdom. And there is none worthy of worship besides You (1)].

When one says this, they have testified with the heart that the Lord (Allah) is free from every fault, removed from every shortcoming and worthy of praise with every perfect praise. This necessitates that Allah is described with every Attribute of perfection and free from every deficiency – blessed be His Name. Neither is His Name mentioned in a small matter except that it becomes big nor in something good except that it increases and becomes blessed; neither mentioned in a state of affliction except that it ceases nor mentioned against a Shaytan except that the Shaytan is repelled, turned away and defeated. The perfection of a name is from the perfection of the one named with it; therefore when it is the fact that nothing can cause harm in the heavens or the earth with (a mention) of His Name, then the affair of the owner of the name is loftier and more exalted.

[وَتَعَالَى جَدُّكَ – great and exalted is Your kingdom]- Meaning, “Exalted is His Greatness and above everything that is considered great. His affair is exalted above every affair and every authority (kingdom) is completely under His absolute authority, and exalted is He above having a partner in His kingdom, Lordship, deity ship, His actions and Attributes, just as (He informed us) that the believers amongst the Jinn said:

[وَأَنَّهُ ۥ تَعَـٰلَىٰ جَدُّ رَبِّنَا مَا ٱتَّخَذَ صَـٰحِبَةً۬ وَلَا وَلَدً۬ا – ‘And exalted be the Majesty of our Lord, He has taken neither a wife, nor a son (or offspring or children)]. [Surah Al-Jinn. Verse 3]

[أَعُوذُ بِاللَّهِ مِنَ الشَّيْطَانِ الرَّجِيمِ – I seek refuge in Allah from the accursed devil]. When the person says this, they have turned to Allah’s all encompassing power against the enemy (shaytaan) who wants to sever, and separate them from the Lord and distance them from earning the love, pleasure and assistance of the Lord, and leave them in the worst situation. [An Excerpt from Kitaab as-Salah. page 344]

Al-Allamah Rabee Bin Haadee Al-Madkhalee, may Allah preserve him, said:

Allah [The Most High] said: [إِنَّمَا يَخْشَى اللَّهَ مِنْ عِبَادِهِ الْعُلَمَاءُ ۗ – It is only those who have knowledge among His slaves that fear Allah]. [Surah Fatir. 28]

They are (truly) acquainted with the Greatness of Allah and His Perfection [i.e. the Perfection of Allah’s Lordship, Names and Attributes, Actions, Judgements, Commands, Prohibitions etc], His Rights and the rights of His slaves [i.e. the rights of mankind, Jinn and all other creatures]. They [truly] distinguish between halaal and haraam, between what is harmful and what is beneficial [i.e. what will benefit the people in their religious and worldly affairs & what will harm them]; so they have a much greater piety, fear of Allaah founded upon knowledge of Allaah’s Greatness, Perfect Sovereignty and Dominion, and being constantly aware of the fact that Allaah knows, hears and sees everything they conceal and proclaim. As for the Jaahil, he is not (or not truly) acquainted with the Greatness of Allaah nor the rights of Allaah. How can he fear [or truly] fear Allaah when he is not (or not truly) acquianted with Allaah’s punishment and what is within the fire of hell, the Barsakh [i.e. the life after death and before the day of judgement], life in the grave and the severe anxiety people will encounter [i.e. due to one’s evil deeds]. [Marhaban Yaa Talib Al-Ilm’ page 240]

The Shaikh also stated: Many people humble themselves to one another more than they humble themselves to Allah – The Most High, The Most Great. It is neither permissible for a person to be a slave [i.e. by worshipping anyone] except to Allah, nor humble himself except to the Greatness of Allah. Allah [Glorified be He and free is He from all imperfections] said:

هُوَ ٱللَّهُ ٱلَّذِى لَآ إِلَـٰهَ إِلَّا هُوَ‌ۖ عَـٰلِمُ ٱلۡغَيۡبِ وَٱلشَّهَـٰدَةِ‌ۖ هُوَ ٱلرَّحۡمَـٰنُ ٱلرَّحِيمُ
هُوَ ٱللَّهُ ٱلَّذِى لَآ إِلَـٰهَ إِلَّا هُوَ ٱلۡمَلِكُ ٱلۡقُدُّوسُ ٱلسَّلَـٰمُ ٱلۡمُؤۡمِنُ ٱلۡمُهَيۡمِنُ ٱلۡعَزِيزُ ٱلۡجَبَّارُ ٱلۡمُتَڪَبِّرُ‌ۚ سُبۡحَـٰنَ ٱللَّهِ عَمَّا يُشۡرِڪُونَ
هُوَ ٱللَّهُ ٱلۡخَـٰلِقُ ٱلۡبَارِئُ ٱلۡمُصَوِّرُ‌ۖ لَهُ ٱلۡأَسۡمَآءُ ٱلۡحُسۡنَىٰ‌ۚ يُسَبِّحُ لَهُ ۥ مَا فِى ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضِ‌ۖ وَهُوَ ٱلۡعَزِيزُ ٱلۡحَكِيمُ

He is Allah than Whom there is none who has the right to be worshipped but He; the King, the Holy, the One Free from all defects, the Giver of security, the Watcher over His creatures, the All-Mighty, the Compeller, the Supreme. Glory be to Allaah! [High is He] above all that they associate as partners with Him. He is Allaah, the Creator, the Inventor of all things, the Bestower of forms. To Him belong the Best Names. All that is in the heavens and the earth glorify Him. And He is the All-Mighty, the All-Wise. [Surah Al-Hashar. Verses 23-24]

Examine those verses in the last part of Surah Al-Hashar! The statement: [هُوَ ٱللَّهُ ٱلَّذِى لَآ إِلَـٰهَ إِلَّا هُوَ – He is Allah than Whom there is none who has the right to be worshipped but He)]: This necessitates Tawheed Al-Uluhiyyah.

The statement: [هُوَ ٱللَّهُ ٱلَّذِى لَآ إِلَـٰهَ إِلَّا هُوَ‌ۖ عَـٰلِمُ ٱلۡغَيۡبِ وَٱلشَّهَـٰدَةِ‌ۖ هُوَ ٱلرَّحۡمَـٰنُ ٱلرَّحِيمُ- He is Allaah, than Whom there is none who has the right to be worshipped but He, the All-Knower of the unseen and the seen (open). He is the Most Beneficent, the Most Merciful]: This necessitates Tawheed Al-Asmaa Was Sifaat.

And the statement: [هُوَ ٱللَّهُ ٱلۡخَـٰلِقُ ٱلۡبَارِئُ ٱلۡمُصَوِّرُ‌ۖ – He is Allaah, the Creator, the Inventor of all things, the Bestower of forms” necessitates Tawheed Ar-Rububiyyah]. These few verses in the last part of Surah Al-Hashr necessitate all the categories of Tawheed. [Majmu 1/22]

Reminder Regarding An Matter We Hear a Lot In Our Era: We’ve heard many times that the Khawarij – individuals and groups – utter the statement Allahu Akbar when committing terrorist acts against Muslims and non-Muslims. This is a wicked deed indeed because Allah’s Name can only be mentioned in that which He loves and has legislated. Allah [The Most High] said: [وَكَبِّرْهُ تَكْبِيراً – And magnify Him (i.e. Allaah) with all the magnificence, [Allahu-Akbar (Allah is the Most Great)]. [Al-Israa. 111]

Imam Ibn Jareer [may Allaah have mercy upon him] stated in his Tafseer of this verse, “And exalt your Lord O Muhammad through what He has commanded you to exalt Him- in speech and deeds; obey Him in what He has commanded you and in that which He has forbidden you [i.e. by keeping away from it]. (2)

Imam Muhammad Al-Ameen Ash-Shanqeetee [may Allaah have mercy upon him] stated in his Tafseer of this verse, “Exalt Him – a powerful exaltation. Manifest the greatness of Allah by strongly guarding what He has commanded and keeping away from what He has forbidden, and hastening towards everything that pleases Him, (and this is) similar to His statement: [لِتُكَبِّرُوا اللَّهَ عَلَىٰ مَا هَدَاكُمْ -That you may magnify Allah for His Guidance to you. (3)

Surah Al-Fatihah

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

When he says, “الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ – All the praises and thanks be to Allah Lord of the entire existence”, he pauses a little to wait for the response of his Lord with the statement “My servant has praised Me”. When he says, “الرَّحْمَنِ الرَّحِيمِ – The Most Merciful, The Bestower of (special) to the believers”, he waits for the response “My servant has exalted Me”. When he says, “مَالِكِ يَوْمِ الدِّينِ – The Only Owner (and the Only Ruling Judge) of the Day of Recompense (i.e. the Day of Resurrection)”, he waits for the response, “My servant has glorified Me”. What a pleasure for his heart, pleasure of his eyes and happiness of his soul due to the statement of his Lord, “My servant” three times. By Allah, had there not been the smudge of desires on the hearts and the murkiness of the souls, they would have sparkle with joy and happiness due to the statement of their Lord, their Originator and object of worship (when He says), “My servant has praised Me”, “My servant has exalted Me” and “My servant has glorified Me”. Then his heart would have had room to draw close attention to these three Names, namely “Allah”, “Ar-Rabb” and “Ar-Rahman”, which are the basis of all the beautiful (and perfect Names). (4)

The complete hadeeth mentioned above is as follows:

Abu Hurairah [may Allah be pleased with him] reported that the Prophet [peace and blessings of Allah be upon him] said, “Allah [Almighty] said, “I have divided prayer between Myself and My servant into two halves, and My servant shall have what he has asked for. When the servant says, ‘All praises and thanks be to Allaah, Lord of the entire existence’, Allah says, ‘My servant has praised Me. When he says, ‘The Most Merciful, The Bestower of (special) Mercy to the believers’, Allah says, ‘ My servant has exalted Me’. When he says, ‘The Only Owner (and the Only Ruling Judge) of the Day of Recompense (i.e. the Day of Resurrection)’, Allah says, ‘My servant has glorified’. When he says, ‘You alone we worship, You alone we ask for help’, Allah says, ‘This is between Me and My servant, and My servant will have what he has asked for’. When he says, ‘Guide us to the straight path, the path of those whom you have favored, neither the path of who earned Your anger nor those who went astray”, Allah says, ‘This is for My servant, and My servant will have what he has asked for'”. (5)

Regarding the statement: “I have divided prayer between Myself and My servant into two halves” – Meaning, three and half verses in Surah Al-Fatihah are for the Lord and they are the first part of the Surah. And three and half verses are for the servant and they are the last verses. The first part is about praising Allah and the last part are supplications for the servant”. (6)

[1] Supplication translated by Shaikh Abu Khadeejah [may Allaah preserve him]. See here: https://www.abukhadeejah.com/prophets-prayer-beginners-illustrations/

[2] جامع البيان عن تأويل آي القرآ

[3] أضواء البيان في إيضاح القرآن بالقرآن

[4] Kitaab As-Salaah. Page 345-346. Slightly paraphrased]

[5] Ṣaḥeeh Muslim 395]

[6] Sharh Ad-Duroos Al-Muhimmah. page 16-17. By Shaikh Abdur Razzaaq Al-Badr]

Reflections on some statements of Al-Allamah Rabee Bin Hadi al-Mad’khali [70 of 80]

Written by Abdullah Jallow on . Posted in Aqeedah, Contemporary Issues, Da'wah - Calling To Islam, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Purification of The Soul, Worship - 'Ibaadah'.

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

It is not permissible to call them scholars because the scholars in the Islamic legislation are those who possess (sound) understanding of Allah’s religion. “If Allah wishes good for a person, He grants them understanding in the religion.” Allah grants him (sound) understanding in matters of Aqeedah, worahip, dealings, Siyaasah and other affairs that are important to Islam and for the Muslims in their religious and worldly affairs, beneficial to their religious and worldly affairs and preserve their honour and nobility. As for the ignoramuses, they lead the people to Bidah and misguidance – towards that which distances the people from the (path, pleasure) of Allah and lead them to the fire of hell. The Messenger of Allah drew a straight line and said, “This is Allah’s straight path”, then he drew lines to the right and left of that line and said, “These are the other paths, on each path there is a devil who calls to it”, then he recited the statement of Allah: “And verily, this is my Straight Path, so follow it, and follow not (other) paths, for they will separate you away from His Path”. [Al-An’aam. 153]

The Messenger, peace and blessings of Allah be upon him, said, “And what I fear for my Ummah is the leaders of misguidance”. [Sahih Al-Jami 1773]

They are the ones whom Allah’s Messenger (warned against) when he warned the Ummah about the Fitna of the Anti-Christ [i.e. Dajjaal]! He said that the Dajjaal will stay on the earth for forty days- a day like a year, a day like a month, a day like a week and the rest of the days like the normal days of the world. He will command the sky to rain and it will rain. He will command the earth to grow vegetation and it will grow, thus, the ignorant people will consider him a deity and believe that he is their lord. Then the Messenger said (i.e. after warning against the Fitna of the antichrist), “It is other than Dajjaal that I fear more for you”. [Sahih Muslim 2937] [1]

This is because the word ‘Kafir’ will be written on the Dajjaal’s forehead and everyone – both the literate and illiterate believer- will be able to read it. It will be a clear sign that he is a Kafir, as opposed to that one who deceitfully uses the name of Islam and carries Islamic slogans [i.e. whilst calling to deviation]. This one is more harmful. [2]

Dajjaal will live in this Ummah for forty days – a day like a year, a day like a month, a day like a week and his remaining days will be like the normal days of the world; but as for the (misguided figurehead) – since the departure of the first three righteous generations of Muslims, they have swayed many people in the Ummah and lead them to (practices, views, beliefs, methodologies etc) that are tantamount to ignorance and misguidance. The deviated sects that have been threatened with entry into the hell fire emerged at the hands of these liars and ignorant (figurehead), whose danger and evil the Messenger feared for his ummah. He warned against their evil just as he warned against Dajjaal, as he said: “It is other than Dajjaal I fear more for you”.

These liars bring destruction to the Ummah and place them in a state of ignominy in this worldly life and next life. Thus, this shows the danger of ignorance and the ignoramuses, and the station of knowledge and the (upright) scholars. [3]

[1] & 3: Marhaban Yaa Taalibal Ilm pages 197-200

[2] Sharh Usul As-Sunnah 39-40

Some things the Qur’an constantly highlights for us to consider

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Featured, Jahannam (Hell Fire), Jannah (Paradise), Mental Health, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Prophets, Purification of The Soul, Qur'aan, Repentance, Salaf As Saalih (Pious Predecessors), Scholars of Islam, The Salaf - Pious Predecessors, Uncategorized, Worship - 'Ibaadah'.

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

Allah, The Exalted, said:

وَإِنَّهُ لَتَذۡكِرَةٌ۬ لِّلۡمُتَّقِينَ

And verily, this Qur’an is a Reminder for the people who fear Allaah. [Al-Haaqqah. 48]

The Qur’an is a reminder for the people who fear Allah. The person who fears Allah is reminded through the Qur’aan, then enabled to see what is beneficial and harmful to him, thus, he pursues what is beneficial and avoids what is harmful.

The Qur’an reminds him of the Perfect Names, Attributes and Actions of his Lord, so he believes in them.

The Qur’an reminds him of Allah’s reward, punishment, threats, commands and prohibitions, and the amazing events through which Allah’s allies (were supported) and His enemies (destroyed).

The Qur’an reminds the pious person about his soul, the means to its purification, cleanliness and elevation, and what would defile, lower and disgrace it. He remembers, through the Qur’an, the knowledge related to the beginning of creation, the Hereafter, paradise and hell fire, and the knowledge about good and evil.

The Qur’an is a reminder about reality, a proof for humankind and Jinn, a benefit and source of good welfare (in all affairs of their life) and a guidance for those who seek knowledge. [1]

Allah, The Most High, said: [وَنُنَزِّلُ مِنَ ٱلۡقُرۡءَانِ مَا هُوَ شِفَآءٌ۬ وَرَحۡمَةٌ۬ لِّلۡمُؤۡمِنِينَ‌ۙ – And We send down from the Qur’an that which is a healing and a mercy to those who believe (in Islamic Monotheism and act on it)]. [Al-Israa. 82]

There are three statements (of the scholars) regarding the Qur’an being a healing: It is a healing for misguidance due to what it contains of guidance. It is healing for illnesses due to what it contains of blessings. It is healing due to its explanation and clarification of the obligatory duties and rulings of the religion. [2]

The Qur’an is a healing for the diseases of ignorance, doubt and scepticism. Allah has never revealed a cure that is neither more comprehensive and beneficial; nor greater and quicker in removing diseases than the Qur’an. [3]

The healing that the Qur’an contains deals with all (diseases) of the hearts, such the disease of Shubhah (a matter that is made to resemble truth but is falsehood in reality), ignorance, corrupt views, perversion and evil goals. This is because is founded on the Knowledge that is based on absolute certainty through which every ambiguity and ignorance is removed, and it contains an admonition and a reminder through which every desire that is in opposition to the command of Allaah is removed. It is a healing for the bodies against harmful things and illnesses. As for it being a mercy, it is due to the Asbaab [i.e. sound means] and Wasaa’il [i.e. paths] it guides to, which if the servant of Allah acts upon them, they will be successfully (receive) Mercy and an everlasting happiness- reward in this worldly life and everlasting reward in the Hereafter. [4]

The Qur’an combines between healing for the diseases of the heart, such as doubt, hypocrisy and other than that. It is a healing for the bodies when utilised for Ruqya, such as what took place in the story of the man who performed ruqya with Surah Al-Fatihah on a man who was stung and it is an authentic and well known story. [5]

Attention Given To The Qur’an By The Pious Predecessors

Abu Salamah, may Allah be pleased with him, said: Whenever Abu Musa, may Allah be pleased with him, sat with Umar, may Allah be pleased with him, he may say to him, “O Abu Musa! Remind”. So he recited. [6]

Abdullah Ibn Mas’ud, may Allah be pleased with him, said: Whoever is able to learn something from the Qur’an, let him do so. Indeed, the houses that are deprived of good the most are the ones where there is no recitation of Allah’s Book. This is because the houses where there is no recitation is like the demolished houses that have no inhabitants. Indeed shaytaan exits a house in which Surah Al Baqarah is heard. [7]

He also said: The hearts are receptacles so busy filling them with the Qur’aan and do not busy them with other than it. [8]

Ibn Abbas, may Allah be pleased with him and his father, said: It would be more beloved to me to recite Surah Al-Baqarah during the night than recite the Qur’an haphazardly. [9]

Ubayd Bin Ja’d, may Allah have mercy upon him, reported from a man from who said, “I heard the people in the towns saying that Salman Al-Farisi, may Allah be pleased with him, is in the Masjid, so they approached him until about a thousand people gathered. He stood up and said, “Sit down, sit down”. When they sat down, he started reciting Surah Yusuf, then the people began moving away and departing until about a hundred were left. He became angry and said, “So you wanted adorned speech, but then I recited to you the book of Allah and you left!” [10]

Masruq, may Allah have mery upon him, said: A man from the people of Makkah said to me, “This is the place where your brother Tameem Ad-Daaree, may Allah be pleased with him, used to stand. Indeed, one night I saw him until in the morning or nearly morning time, while he was crying and reciting: [أَمۡ حَسِبَ ٱلَّذِينَ يَعۡمَلُونَ ٱلسَّيِّـَٔاتِ أَن يَسۡبِقُونَا‌ۚ سَآءَ مَا يَحۡكُمُونَ – Or does those who do evil deeds think that they can outstrip Us (i.e. escape Our Punishment)? Evil is that which they judge! [Surah Al-Ankabut. Verse 4]” [11]

Muqatil Bin Hayyan, may Allah have mercy upon him, said: I once prayed behind Umar Bin Abdil Azeez, may Allah have mercy upon him; he read [وَقِفُوهُمۡ‌ۖ إِنَّہُم مَّسۡـُٔولُونَ- But stop them (i.e. when the wrong doers will be held to account on the day of judgement), verily they are to be questioned] [As-Saffaat. 24]. He kept on repeating it and was not able to go past it (i.e. due to the severity of what the verse meant). [12]

Maymun Bin Mihran, may Allah have mercy upon him, said: Once Umar Bin Abdul Azeez, may Allah have mercy upon him, cried after reciting the verse [أَلۡهَٮٰكُمُ ٱلتَّكَاثُرُ-The mutual rivalry for piling up of worldly things diverts you]. Then he recited [حَتَّىٰ زُرۡتُمُ ٱلۡمَقَابِرَ – until you visit the graves (i.e. till you die)]. Then he said, “I will not see the graves except as a visitor and the one who visits them must either be returned to paradise or hell”. [13]

Aamir Bin Abdil Qays, may Allah have mercy upon him, said: I don’t care what escapes me from the worldly things after knowing this verse:

وَمَا مِن دَآبَّةٍ۬ فِى ٱلۡأَرۡضِ إِلَّا عَلَى ٱللَّهِ رِزۡقُهَا وَيَعۡلَمُ مُسۡتَقَرَّهَا وَمُسۡتَوۡدَعَهَا‌ۚ كُلٌّ۬ فِى ڪِتَـٰبٍ۬ مُّبِينٍ۬

And no (moving) living creature is there on earth but its provision is due from Allah. And He knows its dwelling place and its deposit (in the uterous, grave, etc.). all is in a Clear Book (Al-Lauh Al-Mahfuz – the Book of Decrees with Allah). [Hud. 6]

And Allah’s statement: [مَّا يَفۡتَحِ ٱللَّهُ لِلنَّاسِ مِن رَّحۡمَةٍ۬ فَلَا مُمۡسِكَ لَهَاۖ وَمَا يُمۡسِكۡ فَلَا مُرۡسِلَ لَهُ ۥ مِنۢ بَعۡدِهِۚ – Whatever of mercy (i.e. of good), Allah may grant to mankind, none can withhold it, and whatever He may withhold, none can grant it thereafter]. [Fatir. 2] [14]

Malik Bin Deenaar, may Allah have mercy upon him, said: When the Qur’an is recited to the truthful people, their hearts become enraptured by the Hereafter. [15]

Ibn Wahb, may Allah have mercy upon him, said: It was said to the sister of Malik Bin Deenaar, “What did Malik use to busy himself with in the house?” She replied, “With the Mushaf and recitation”. [16]

Imam Fudayl Ibn Iyaad, may Allah have mercy upon him, once cried after reading Allah’s statement: [أَلَمۡ نَجۡعَل لَّهُ ۥ عَيۡنَيۡنِ-Have We not made for him (i.e. the human) a pair of eyes?][ وَلِسَانً۬ا وَشَفَتَيۡنِ -And a tongue and a pair of lips?]. He was asked why he cried, he said, “Have you spent a night really thanking Allah (for giving) you  two eyes through which you can see and a tongue through which you speak?”  [17]

[1] at-Tibyaan Fee Aqsaamil Qur’an. 193-194

[2] Zaad Al-Masir Fee Ilm at-Tafsir By Imam Ibn Al-Jawzi—Tafseer Surah al-Israa

[3] Al-Jawaab Al-Kaafee page 4

[4] Tafsir As-Sadi

[5] Adwaa Al-Bayaan–Tafseer Surah Al-Israa Ayah 82

[6] Siyar Alam An-Nubulaa 1/280

[7] Hilyah Al-Awliyaa (Tahdheeb). 1/119

[8] Az-Zuhd 298. By Imam Ahmad

[9] Sifatus Safwa 1/372

[10] Hilyah Al-Awliyaa (Tahdheeb) 1/163

[11] Mawsu’ah 1/256-257 by Ibn Abee Dunyaa

[12] Mawsu’ah 3/255.

[13] Mawsu’ah 255.

[14] Mawsu’ah 1/279.

[15] Sifatus Safwa. 3/204

[16] Siyar A’laam An-Nubulaa 2/736

[17] Jami Al-Ulum Wal-Hikam. page 259

Reflections on some statements of Al-Allamah Rabee Bin Hadi Al-Mad’khali [64 of 80]

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Monotheism - Tawheed, Purification of The Soul, Qur'aan, Scholars of Islam, Worship - 'Ibaadah'.

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

I wish read some of the verses that convey Allah’s Greatness and Exaltedness – that indeed He is the master and Lord of of this universe, and the One in control of it; therefore, He alone has the right to be worshipped and the religion (i.e. worship, obedience) should be sincerely devoted to Him alone. We are not able to express this affair, but we shall take from the verses of the Qur’aan that shows the Greatness of our Lord – The Exalted and The Most Great; the only one worthy of worship, the one worthy that one humbles and submits himself to Him, and that we feel shy in His presence. Allaah [The Blessed and Exalted] said:

عَٰلِمُ ٱلْغَيْبِ وَٱلشَّهَٰدَةِ ٱلْكَبِيرُ ٱلْمُتَعَالِ
سَوَآءٌ مِّنكُم مَّنْ أَسَرَّ ٱلْقَوْلَ وَمَن جَهَرَ بِهِۦ وَمَنْ هُوَ مُسْتَخْفٍۭ بِٱلَّيْلِ وَسَارِبٌۢ بِٱلنَّهَارِ
لَهُۥ مُعَقِّبَٰتٌ مِّنۢ بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِۦ يَحْفَظُونَهُۥ مِنْ أَمْرِ ٱللَّهِ إِنَّ ٱللَّهَ لَا يُغَيِّرُ مَا بِقَوْمٍ حَتَّىٰ يُغَيِّرُوا۟ مَا بِأَنفُسِهِمْ وَإِذَآ أَرَادَ ٱللَّهُ بِقَوْمٍ سُوٓءًا فَلَا مَرَدَّ لَهُۥ وَمَا لَهُم مِّن دُونِهِۦ مِن وَالٍ
هُوَ ٱلَّذِى يُرِيكُمُ ٱلْبَرْقَ خَوْفًا وَطَمَعًا وَيُنشِئُ ٱلسَّحَابَ ٱلثِّقَالَ
وَيُسَبِّحُ ٱلرَّعْدُ بِحَمْدِهِۦ وَٱلْمَلَٰٓئِكَةُ مِنْ خِيفَتِهِۦ وَيُرْسِلُ ٱلصَّوَٰعِقَ فَيُصِيبُ بِهَا مَن يَشَآءُ وَهُمْ يُجَٰدِلُونَ فِى ٱللَّهِ وَهُوَ شَدِيدُ ٱلْمِحَالِ
لَهُۥ دَعْوَةُ ٱلْحَقِّ وَٱلَّذِينَ يَدْعُونَ مِن دُونِهِۦ لَا يَسْتَجِيبُونَ لَهُم بِشَىْءٍ إِلَّا كَبَٰسِطِ كَفَّيْهِ إِلَى ٱلْمَآءِ لِيَبْلُغَ فَاهُ وَمَا هُوَ بِبَٰلِغِهِۦ وَمَا دُعَآءُ ٱلْكَٰفِرِينَ إِلَّا فِى ضَلَٰلٍ
وَلِلَّهِ يَسْجُدُ مَن فِى ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ طَوْعًا وَكَرْهًا وَظِلَٰلُهُم بِٱلْغُدُوِّ وَٱلْءَاصَالِ

All-Knower of the unseen and the seen, the Most Great, the Most High. It is the same (to Him) whether any of you conceal his speech or declare it openly, whether he be hid by night or go forth freely by day. For each (person), there are angels in succession, before and behind him. They guard him by the Command of Allah. Verily! Allah will not change the good condition of a people as long as they do not change their state of goodness themselves (by committing sins and by being ungrateful and disobedient to Allah). But when Allah wills a people’s punishment, there can be no turning back of it, and they will find besides Him no protector. It is He who shows you the lightning, as a fear (for travellers) and as a hope (for those who wait for rain). And it is He Who brings up (or originates) the clouds, heavy (with water). And Ar-Ra’d (thunder) glorifies and praises Him, and so do the angels because of His Awe, He sends the thunderbolts, and therewith He strikes whom He wills, yet they (disbelievers) dispute about Allah. And He is Mighty in strength and Severe in punishment. For Him (Alone) is the Word of Truth (i.e. none has the right to be worshipped but He). And those whom they (polytheists and disbelievers) invoke, answer them no more than one who stretches forth his hand (at the edge of a deep well) for water to reach his mouth, but it reaches him not, and the invocation of the disbelievers is nothing but an error (i.e. of no use). And unto Allah (Alone) falls in prostration whoever is in the heavens and the earth, willingly or unwillingly, and so do their shadows in the mornings and in the afternoons. [Al-Rad 9-15]

We stop here with fear in the presence of Allah’s Greatness, which has been clearly shown in these verses. Allaah is The Most Great, The Exalted, The Knower of everything and nothing is hidden from Him. Nothing can stand in front of what He wills, and everything in the heavens, the earth and the angels surrender to Him. I am not able to express this affair (i.e. in the manner it deserves). [Majmu 1/21]