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The combined efforts of all the creation to help or harm you

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

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

From Abū al-ʿAbbās ʿAbd Allāh bin ʿAbbās (raḍiyallāhu ʿanhuma) who said:

I was behind the Prophet (ṣallallāhu ʿalayhi wasallam) one day when he said, “Young man, I shall teach you some words. Be mindful of Allāh and Allāh will protect you. Be mindful of Allāh and you will find Him in front of you. When you ask, then ask only of Allāh, and when you seek aid, then seek aid from Allāh. Know that if the whole ummah gathered together to benefit you with something, they will not benefit you except with something that Allāh had written for you, and if they gathered together to harm you with something, they will not harm you except with something that Allāh had written for you. The pens have been lifted, and the scrolls have dried.” And in a narration from other than al-Tirmidhī (there occurs), “Be mindful of Allāh and you fill find him in front of you. Be acquainted with Allāh in prosperity and He will know you in hardship. Know that whatever passed you by was never going to befall you and whatever befell you was never going to pass you by. Know that aid comes alongside patience and that relief comes with difficulty and ease comes with hardship.” [1]

Al-Allaamah Abdul Muhsin Al-Abbad, may Allah preserve him, said:

Ibn Rajab provided precious commentary on this hadith in Jami Al-Uloom Wal Hikam. He explained that Allah’s protection for His servant manifests in two ways: safeguarding the individual’s body, wealth, children, and family, as well as protecting his religion by shielding him from doubts that may lead to misguidance and unlawful desires.

As a result, the person can maintain righteousness and steadfastness in both his religious and worldly matters. This divine protection is granted to those who are conscious of Allah, those who adhere to His commandments and refrain from what He has prohibited. Allah rewards such individuals based on their mindfulness of Him, and recompense is given in accordance with one’s deeds. The Prophet’s statement “He (Allah) will protect you” serves as a reward for the positive outcomes that stem from righteous actions, with the reward being commensurate with one’s actions. As for the statement of the Prophet “Be mindful of Allah and you will find Him before you”, this means that you will find Allah in front of you- Allah will guard and protect you, and He will protect you from every evil. The statement of the Prophet “Acknowledge Allah in times of ease and prosperity, and He will acknowledge you in times of hardship” means that if you remain in obedience to Allah and His Messenger in times of ease and well-being, Allah will reward you by protecting you during times of severe hardship and critical situations. What will shed more light on this is the story of three individuals who were strolling when the rain started to pour, forcing them to seek shelter in a mountain cave. A large rock blocked the entrance, trapping them inside as if they were in a grave while alive. They then recalled and reminded each other of the righteous deeds they had done for the sake of Allah during times of ease, using them as a means of seeking intercession. One mentioned his kindness towards his parents, another his abstention from fornication for the sake of Allah, and the third his fulfilment of a worker’s rights even after the worker had left without collecting his wages. By invoking Allah with these righteous actions, the rock miraculously moved, allowing them to escape from the cave. [2]

Imam Muhammad Ibn Salih Al-Uthaymeen, may Allah have mercy upon him, said:

The Prophet, peace and blessings of Allah be upon him, made it known in this statement that if the entire Ummah were to unite in an effort to benefit you, they would only be able to do so with what Allah has decreed for you. Therefore, if you receive any benefit from them, then know that it is from Allah, as He is the one who has ordained it.

The Prophet did not say: “If they gathered to assist you, they would not be able to help”,  rather, he stated: “They would not be able to assist you except with what Allah has decreed for you”.

There is no doubt that people benefit one another, assist one another, and support one another; however, all of this is decreed by Allah for a person. The blessing in this belongs to Allah, The Mighty and Majestic, first and foremost. He is the One who provides for you with those who can help you, show you kindness, and alleviate your hardship. On the other hand, if they were to gather to harm you, they would not be able to do so except with what Allah has decreed for you.

Belief in this necessitates that a person devotes himself to his Lord and relies solely on Him, and does concern himself with anyone, as he knows that even if all of creation were to gather to harm him with something, they would not be able to harm him, except with something that Allah has decreed for him, thus, he places his hope in Allah and holds firmly to Him, and unconcerned about the creation even if they gather against him. This is why we find people among the early generations of this Ummah who, when they relied on Allah and placed their trust in Him, they were not harmed by the schemes of the schemers or the envy of the envious.

وَإِنْ تَصْبِرُوا وَتَتَّقُوا لا يَضُرُّكُمْ كَيْدُهُمْ شَيْئاً إِنَّ اللَّهَ بِمَا يَعْمَلُونَ مُحِيطٌ

But if you remain patient and fear Allah, not the least harm will their cunning do to you. Surely, Allah surrounds all that they do. [Aal Imran 120] [3]

We ask Allah:

يَا مُقَلِّبَ الْقُلُوبِ ثَبِّتْ قَلْبِي عَلَى دِينِكَ

O Turner of the hearts! Keep my heart upon Your religion.

اللَّهُمَّ إِنِّي أَسْأَلُكَ الثَّبَاتَ فِي الْأَمْرِ، وَالْعَزِيمَةَ عَلَى الرُّشْدِ

O Allah! Indeed, I ask You for steadfastness in this affair (regarding sound adherence to the religion) and firm resolve to adhere to the path of guidance.

[1] Nawawi’s Forty Hadith https://www.nawawis40hadith.com/nw/hadith/19/faith-in-al-qa%E1%B8%8D%C4%81-wal-qadar

[2] An Excerpt from:  “Athar Al-Ibaadaat Fee Hayat Al-Muslim 15

[3] Sharh Riyad As-Salihin 1/491-492

A true caller to Islam not bothered whether praised, promoted, or ostracised

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

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

Allah, The Most High, said:

قُلۡ هَـٰذِهِۦ سَبِيلِىٓ أَدۡعُوٓاْ إِلَى ٱللَّهِ‌ۚ عَلَىٰ بَصِيرَةٍ أَنَا۟ وَمَنِ ٱتَّبَعَنِى‌ۖ وَسُبۡحَـٰنَ ٱللَّهِ وَمَآ أَنَا۟ مِنَ ٱلۡمُشۡرِكِينَ

Say (O Muhammad): “This is my way; I invite unto Allah (i.e. to the Oneness of Allah – Islamic Monotheism) with sure knowledge, I and whosoever follows me (also must invite others to Allah i.e. to the Oneness of Allah – Islamic Monotheism) with sure knowledge. And Glorified and Exalted be Allah (above all that they associate as partners with Him). And I am not of the Mushrikun (polytheists, pagans, idolaters and disbelievers in the Oneness of Allah; those who worship others along with Allah or set up rivals or partners to Allah).”

أَدۡعُوٓاْ إِلَى ٱللَّهِ‌ۚ

I invite unto Allah (i.e. to the Oneness of Allah – Islamic Monotheism).

Al-Allamah Salih Al-Fawzan, may Allah preserve him, said:

This part of the Ayah contains a notification regarding sincerity because some people call to themselves. It may be that a person propagates, and delivers lectures and sermons, but his goal is to become apparent to the people – to receive some status, be praised, and that people gather and become numerous around him. If this is his aim, then he is not a caller to Allah; rather he is a caller to himself. The person who abandons Dawah has abandoned a great obligation and the person who is not sincere in Dawah has fallen into great danger because Dawah has to be carried out sincerely for the sake of Allah and the aim should be to establish Allah’s Shariah- to guide and benefit the people, whether you are praised or rebuked. As for some people, when they are not praised and promoted, they abandon Dawah. This is proof that such a caller is not a caller to Allah, rather he only calls to himself. Therefore, the Muslim should be warned that his aim in Dawah should be sincerity, to benefit the people, free them from Shirk and bidah, free them from those affairs that are in opposition to the Shariah and fulfil what is obligated to him. A large number of people around a person is not proof that such a person is virtuous because some of the Prophets were only followed by a few people. “A Prophet will come on the day of judgement with a few followers and a Prophet will come with no followers”. [Bukhaari 5705].

Therefore, does this mean that such a Prophet is not virtuous? Absolutely not! A person does not look at the large number of people who are present because the Prophet, peace and blessings of Allah be upon him] said to Ali, “If Allah gives guidance to a single man through you, it is better for you than possessing red camels”. [Bukhaari 3009]

An Excerpt from I’aanah Al-Mustafeed Bi-Sharhi Kitaab At-Tawheed’ pages 97-98 Publisher: Ar-Risaalah Publishers 1st edition 1428AH (Year 2007)

The Greatest Pleasure in Both the Afterlife and the Worldly Life

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

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

Shaikh Al-Islam Ibn Taymiyyah, may Allah have mercy upon him, said:

The greatest pleasure in the afterlife is the pleasure of seeing Allah, Glorified be He and free is He from all imperfections, as it has been reported in the authentic hadith: “They [the people of paradise] will not be granted anything that is more beloved to them than seeing Him [Allah]”. This is the fruitful outcome of knowing Him and worshipping Him in this worldly life. The best thing in this worldly life is to possess knowledge and awareness of Him and the best thing in the afterlife is to see Him. [Majmu Al-Fataawa. 14/163]

The Impact of Worship In The Life of a Muslim
https://salafidawahmanchester.com/wp-content/uploads/2024/06/Impact_of_Worship_In_The_Life_of_a_Muslim.pdf

Reflections from some statements of Al-Allamah Rabee Bin Hadi Al-Mad’khali [81]

Written by Abdullah Jallow on . Posted in Aqeedah (Creed & Belief), Bid'ah (Innovation), Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Purification of The Soul, Seeking Knowledge, Shirk, Sin.

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

Shaikh Al-Islam Ibn Taymiyyah [may Allah have mercy upon him] said that the outcome for those who engage in theological rhetoric is a state of uncertainty and perplexity, while the outcome for the followers of the Sofee paths is characterised by erratic and irrational behaviour along with false claims. The innovators in religious matters among the proponents of theological rhetoric have something of a resemblance to the Jews and those who innovate acts of worship in religious matters have something of a resemblance to the Christians [i.e. those Jews and Christians who deviated after the departure of their Prophets]. This is because the (proponents of theological rhetoric) deny the truth and are led to doubt, and those (who innovate acts of worship) believe in falsehood and are led to irrational behaviour. These are like the darkness in a vast deep sea, overwhelmed by a great wave topped by another great wave, topped by dark clouds, darkness, one above another; and those are like a mirage in a desert, the thirsty one thinking it’s water until he comes up to it and discovers it’s nothing. [1]

Shaikh Al-Islam Ibn Taymiyyah [may Allah have mercy upon him] said that the people in their pursuit of knowledge and religion have two innovated paths and a path legislated in the Shari’ah. The path of Islamic legislation involves examining the teachings of the Messenger, utilising them as evidence, and implementing the necessary actions. Therefore, it is imperative to possess knowledge based on the teachings of the Messenger and to act upon them, and merely possessing one of these two is insufficient. As for the two innovated paths, one of them is the path of people who engage in innovated theological discourse and this path is fraught with falsehood. Many of its adherents neglect the obligations prescribed by Allah and His Messenger, leading them to remain in a state of corruption in knowledge and action. Consequently, these individuals deviate towards false Judaism. The second path is taken by people who adopt methods to enhance their spiritual well-being, namely the followers of the Sufi paths, who introduce new forms of worship. These individuals tend to deviate towards false Christianity as they claim that by purifying one’s soul according to their prescribed methods, one will effortlessly acquire extensive knowledge of religious sciences without learning. The worship practices of many of these people are innovated, rather, they contradict the teachings of the Messenger. As a result, they continue to engage in corrupt actions and corruption due to their lack of understanding of the Messenger’s teachings because they do not know what the Messenger conveyed. Neither Allah’s Messenger nor his companions followed the path of those who introduced innovations in religion, such as the proponents of theological rhetoric, nor the path of the proponents of innovated worship and Sufiyyah. Instead, he adhered to what Allah had sent him with, which is based on the Qur’an and Sunnah. [2]

The Shaikh was asked: May Allah reward you with good. This is also a question from the brothers who are present, saying: Assalaamu Alaykum Warahmatullaahi Wabarakaatuhu. Virtuous Shaikh, is it permissible for me to learn (or study) theological rhetoric? Benefit me [i.e. with a response] and may Allah [The Exalted] reward you with good.

Answer: The knowledge of theological rhetoric is a corrupt knowledge and the pious predecessors – by way of consensus- declared that it is forbidden to study it due to the misguidance and evil consequences in it. Shaikh Al-Islam Ibn Taymiyyah said, “Neither does a dull-witted person benefit from it nor is an intelligent person in need of it”. An intelligent person does not need it because he is sensible in himself, in natural disposition and intellect; and a dull-witted person does not benefit from it. Even if he studied all the books of theological rhetoric, he would not benefit from it. Shaikh Al-Albani used to debate the scholars of theological rhetoric and they used to be like children in his presence, yet he never studied theological rhetoric, rather Allah granted him (sound) speech and knowledge, and there is no proof stronger than the proofs of the Kitaab [i.e. the Qur’an] and the Sunnah. The people of theological rhetoric are always defeated. By Allah, regardless of how much they (utilise) theological rhetoric and how strong they are in theological rhetoric, they are defeated in the presence of the methodology of the pious predecessors (which) is founded on the Book and the Sunnah. [3]

[1] An Excerpt from “Al-Mukhtaaraat Al-Bahiyyah Min Kutub Shaikhil Islaam Ibn Taymiyyah”. Page 281.

[2] Al-Mukhtaaraat Al-Bahiyyah Min Kutub Shaikhil Islaam Ibn Taymiyyah. 290-291

[3] An Excerpt from Marhaban Yaa Taalibal Ilm page 347

Hasten

Written by Abdullah Jallow on . Posted in Aqeedah (Creed & Belief), Bid'ah (Innovation), Contemporary Issues, Da'wah - Calling To Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Scholars of Islam, Shirk, Sin, Worship - 'Ibaadah'.

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

The Messenger, peace and blessings of Allah be upon him, said: “Hasten in doing good deeds (before you are overtaken) because there will be trials (temptation) which would be like a part of the night. (During it) a man would be a Muslim in the morning and an unbeliever in the evening or he would be a believer in the evening and an unbeliever in the morning, and would sell his religion for worldly goods”. [1]

Al-Allamah Saalih Al-Fawzan, may Allah preserve him, stated:

He wakes up in the morning as a believer with Iman but by the end of the evening he deviates and becomes a disbeliever, or a believer in the evening and a disbeliever in the morning. What is the cause? “Sells his religion for some worldly goods”. This is proof that the materialistic world is one of the temptations, – the adornments of the worldly life and the things such as food, drinks, transportation, mansions, castles, status, etc -thus a person abandons their religion of Islam. A person may be so consumed by their desires and love for material possessions that they abandon their religion of Islam. Allah has warned us about the allure and deception of the worldly life. Instead, we should only take what is necessary from this life to fulfill our obligations to Allah. As for just going along and forgetting about the Hereafter, this itself is destruction. [2]

Allaamah Rabee Bin Hadi Al-Mad’khali, may Allah preserve him, said:

Yes, a man may embrace truth and then vanish from sight, only to reappear as a disbeliever or a misguided innovator in religious matters! This is nothing short of humiliation! He used to claim that he is upon goodness, a possessor of knowledge, and adherence to the truth, but then he succumbs to disbelief – either major or minor. This is a disgrace, and we seek Allah’s protection. How many individuals have been brought low and exposed through a trial (temptation)?! You become aware of them, their deceitful assertions are laid bare, and their true reality is revealed to you. [3]

The Shaikh also said: A believer always fears that his situation will change. It has been reported from Aa’isha and Anas, may Allah pleased with them, that the Messenger, peace and blessings of Allah be upon him, often (supplicated): [يَا مُقَلِّبَ الْقُلُوبِ ثَبِّتْ قَلْبِى عَلَى دِينِكَ – O turner of the hearts (Allaah)! Keep my heart firm upon your religion]. [Aa’isha or Anas] asked, “O Allah’s Messenger! We believe in you and what has been revealed to you, so do you fear for us?” He said, “Yes, indeed the hearts are between two fingers among the fingers of Allah and He turns them how He pleases”. By Allah! This is (true) understanding, that a person does not feel safe about himself, for indeed Satan flows through the human being like blood. Therefore, a person should guard his heart, intellect, and deeds ardently more than he guards his wealth and honour. Whoever is given authority to look after his affairs is obligated to guard his heart before everything else.

رَبَّنَا لَا تُزِغْ قُلُوبَنَا بَعْدَ إِذْ هَدَيْتَنَا وَهَبْ لَنَا مِن لَّدُنكَ رَحْمَةً ۚ إِنَّكَ أَنتَ الْوَهَّابُ

Our Lord! Let not our hearts deviate (from the truth) after You have guided us, and grant us mercy from You. Truly, You are the Bestower]. [ Surah Aal Imraan’ Aayah 8] [4]

We ask Allah:

اللَّهُمَّ بِعِلْمِكَ الْغَيْبَ وَقُدْرَتِكَ عَلَى الْخَلْقِ أَحْيِنِي مَا عَلِمْتَ الْحَيَاةَ خَيْراً لِي وَتَوَفَّنِي إِذَا عَلِمْتَ الْوَفَاةَ خَيْراً لِي، اللَّهُمَّ إِنِّي أَسْأَلُكَ خَشْيَتَكَ فِي الْغَيْبِ وَالشَّهَادَةِ، وَأَسْأَلُكَ كَلِمَةَ الْحَقِّ فِي الرِّضَا وَالْغَضَبِ، وَأَسْأَلُكَ الْقَصْدَ فِي الْغِنَى وَالْفَقْرِ، وَأَسْأَلُكَ نَعِيماً لَا يَنْفَذُ، وَأَسْأَلُكَ قُرَّةَ عَيْنٍ لَا تَنْقَطِعُ، وَأَسْأَلُكَ الرِّضِا بَعْدَ الْقَضَاءِ، وَأَسْأَلُكَ بَرْدَ الْعَيْشِ بَعْدَ الْمَوْتِ، وَأَسْأَلُكَ لَذَّةَ النَّظَرِ إِلَى وَجْهِكَ وَالشَّوْقَ إِلَى لِقَائِكَ فِي غَيْرِ ضَرَّاءَ مُضِرَّةٍ وَلَا فِتْنَةٍ مُضِلَّةٍ، اللَّهُمَّ زَيِّنَّا بِزِينَةِ الْإِيمَانِ
وَاجْعَلْنَا هُدَاةً مُهْتَدِينَ

O Allah! By Your Knowledge of the unseen and by Your Power over creation, let me live if life is good for me, and let me die if death is good for me; O Allah! I ask You to grant me (the blessing of having) fear of You in private and public, and I ask You (to make me utter) a statement of truth in times of contentment and anger, and I ask You for moderation when in a state of wealth and poverty, and I ask you for blessings that never ceases, and I ask You for the coolness of my eye that never ends, and I ask You (to make me pleased) after (Your) decree; and I ask You for a life of (ease, comfort, tranquillity, etc) after death; I ask You for the delight of looking at Your Face (i.e. in the Hereafter) and yearning to meet You without any harm and misleading trials (coming upon me). O Allah! Adorn us with the adornment of Iman, and make us (from those who are) guided and guiding (others). [5]

اللَّهُمَّ أَصْلِحْ لِي دِينِي الَّذِي هُوَ عِصْمَةُ أَمْرِي
وَأَصْلِحْ لِي دُنْيَايَ الَّتِي فِيهَا مَعَاشِي
وَأَصْلِحْ لِي آخِرَتِي الَّتِي فِيهَا مَعَادِي
وَاجْعَلِ الْحَيَاةَ زِيَادَةً لِي فِي كُلِّ خَيْرٍ
وَاجْعَلِ الْمَوْتَ رَاحَةً لِي مِنْ كُلِّ شَرٍّ

O Allah! Rectify my religion for me, which is the safeguard of my affairs; rectify my worldly [affairs], wherein is my livelihood; and rectify my Afterlife to which is my return, and make life for me [as a means of] increase in every good and make death for me as a rest from every evil. [6]

[1] Sahih Muslim 118

[2] An Excerpt from Sharh Kitaab Al-Fitan Wal-Hawaadith Lil-Imaam Muhammad Bin Abdillaah Wahhaab. pages 11-12

[3] An Excerpt from ‘Adh-Dharee’ah Ilaa Bayaan Maqaasid Kitaab Ash-Sharee’ah – 1/200-202

[4] An Excerpt from Marhaban Yaa Taalibal Ilm’ pages 75-76

[5]https://salafidawahmanchester.com/2021/01/01/o-allaah-let-me-live-if-life-is-good-for-me-and-let-me-die-if-death-is-good-for-me/

[6]https://salafidawahmanchester.com/2020/12/29/o-allaah-rectify-my-religion-for-me-which-the-safeguard-of-my-affairs-a-tremendous-supplication/

Caution against unmeasured speech and action

Written by Abdullah Jallow on . Posted in Aqeedah (Creed & Belief), Basics, Mental Health, 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.

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

“Beware of Ghuluw (extremism exaggeration, or excessive zeal) in religion, for those who came before you were destroyed due to extremism in religion”. [1]

Shaikh Al-Islam Ibn Taymiyyah, may Allah have mercy on him, said:

“Ghuluw is the act of exceeding the limit in something, by either praising or criticizing (dispraising) something beyond what it truly deserves, and similar actions.” [2]

The Messenger, peace and blessings of Allah be upon him, said: “The over-stringent ones are destroyed”. [3]

Imam An-Nawawi, may Allah have mercy upon him, said:

“They are those who exceed the Hudud [prescribed legislated Sharia limits] in their statements and actions”. [4]

Imam Muhammad Ibn Salih Al-Uthaymeen, may Allah have mercy upon him, said that:

This applies to both speech and actions, and that in most cases some people in this state may become self-amazed and arrogant. [5]

We ask Allah:

اللَّهُمَّ أَصْلِحْ لِي دِينِي الَّذِي هُوَ عِصْمَةُ أَمْرِي
وَأَصْلِحْ لِي دُنْيَايَ الَّتِي فِيهَا مَعَاشِي
وَأَصْلِحْ لِي آخِرَتِي الَّتِي فِيهَا مَعَادِي
وَاجْعَلِ الْحَيَاةَ زِيَادَةً لِي فِي كُلِّ خَيْرٍ
وَاجْعَلِ الْمَوْتَ رَاحَةً لِي مِنْ كُلِّ شَرٍّ

O Allah! Rectify my religion for me, which is the safeguard of my affairs; rectify my worldly [affairs], wherein is my livelihood; and rectify my Afterlife to which is my return; and make life for me [as a means of] increase in every good and make death for me as a rest from every evil. [Sahih Muslim. 2720] [6]

[1] Sahih Al-Jami 2680

[2] Iqtidaa As-Siraat Al-Mustaqeem 1/289

[3] Sahih Muslim 2670

[4] Sharh Sahih Muslim. 16/180-220

[5]https://alathar.net/home/esound/index.php?op=codevi&coid=126682

[6] https://salafidawahmanchester.com/2020/12/29/o-allaah-rectify-my-religion-for-me-which-the-safeguard-of-my-affairs-a-tremendous-supplication/

Allah is pure and only accepts what is pure

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

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

The Messenger of Allāh, peace and blessings of Allāh be upon him, said: “Indeed Allah is pure and He does not accept, except that which is pure”.

Al-Allamah Salih Al Fawzan, may Allah preserve him, said:

In this hadith he, peace and blessings of Allāh be upon him, described Allāh, The Exalted, that He is pure. “Allah is pure”, meaning: Allah is free from all imperfections and deficiencies. He is pure in His Essence, His Names and Attributes, and His Commandments and Prohibitions. Allah is pure in every aspect and imperfection cannot reach Him. Due to this, Allah does not accept actions, statements and intentions except that which is pure. He does not accept filthy statements, actions and intentions. Allah does not accept except what is pure, as Allāh, The Most High, said:

إِلَيْهِ يَصْعَدُ الْكَلِمُ الطَّيِّبُ وَالْعَمَلُ الصَّالِحُ يَرْفَعُهُ
To Him ascend (all) the goodly words. [35:10]

Allah does not accept, except good speech and good actions. As for filthy speech, indeed Allah rejects and hates it, such as lies, backbiting, tale carrying, abuse, false speech and false testimony, and all filthy statements, (such as) shirk and kufr. All of this is filthy speech and does not ascend to Allah, and they are not accepted.

Al Minhatur Rabbaaniyyah Fee Sharh Arba’een An-Nawawiyyah’ page:133-134

Nobility determined based on adherence to truth and not due to the level of one’s intellect or status

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

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

Imam Ash-Shaatibi, may Allah have mercy upon him, stated:

Know that Allah has established this Shariah as proof against the creation (humankind and jinn) – the old and young alike, the obedient and the disobedient, the righteous and the wicked. He did not specify the proof against anyone in exclusion of another one. Also, all the other revealed laws were established as proof against all the nations to whom they were revealed. The Shariah is the judge- in general, and specifically; the judge on all those who have reached the age of responsibility. It is the path attached to (what Allah has ordained) and it is the Greatest Guide. Have you not heard the statement of Allah, The Most High:

وَكَذَٲلِكَ أَوۡحَيۡنَآ إِلَيۡكَ رُوحً۬ا مِّنۡ أَمۡرِنَاۚ مَا كُنتَ تَدۡرِى مَا ٱلۡكِتَـٰبُ وَلَا ٱلۡإِيمَـٰنُ وَلَـٰكِن جَعَلۡنَـٰهُ نُورً۬ا نَّہۡدِى بِهِۦ مَن نَّشَآءُ مِنۡ عِبَادِنَاۚ وَإِنَّكَ لَتَہۡدِىٓ إِلَىٰ صِرَٲطٍ۬ مُّسۡتَقِيمٍ۬

And thus We have sent to you (O Muhammad) Ruhan (an Inspiration, and a Mercy) of Our Command. You knew not what is the Book, nor what is Faith? But We have made it (this Qur’an) a light wherewith We guide whosoever of Our slaves We will. And verily, you (O Muhammad) are indeed guiding (mankind) to the Straight Path (i.e. Allah’s religion of Islamic Monotheism). [Ash-Shura 52]

He (the Prophet) – peace and blessings of Allah be upon him- was the first to be guided to the Book and Iman, and then those who followed him. The Book is the Guide and also the Sunnah that was revealed to him explains that guidance (i.e. the Sunnah and the Qur’an explain each other). All the creation (mankind and Jinn) are guided through it. Therefore, when this is the case that the Shariah is worthy of being a decisive proof against them and a beacon by way of which they are guided to the truth, their nobility is determined by the extent to which they embrace its rulings- through acting upon them in speech, belief, and deeds– and not merely due to the level of their intellects or their nobility amongst their people. That is because Allah, The Most High, has determined nobility through Taqwa and no other than it. Allah, The Most High, says: [إِنَّ أَڪۡرَمَكُمۡ عِندَ ٱللَّهِ أَتۡقَٮٰكُمۡۚ- Verily, the most honourable of you with Allah is that (believer) who has At-Taqwa] [49:13]

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