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Gratitude to the selfless wives throughout the year, especially in Ramadan

Written by Abdullah Jallow on . Posted in Basics, Contemporary Issues, Family & Women, Marriage (Nikkah), Morals and Manners - 'Akhlaaq'.

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

After thanking Allah, then thanks to that special person in the house – she fasts, establishes the five daily prayers and performs other acts of worship; but she also takes great pleasure in preparing the food which everyone is eager to see on the table at the time of Iftar.

She is not our possession; rather she is the one with a more compassionate heart InShaaAllaah- always ready to make everyone happy, even when she is tired.

We thank Allah for granting us the companionship of this special one- the compassionate wife and mother of the household. She is a treasure and a beloved one, within and outside the month of Ramadan.

It is a great pleasure to know that we are sharing our lives with this person- one of the most selfless people we have ever met. May Allah grant her abundant good in this life and the next and strengthen our relationship with her upon everything beloved to Allah, love and compassion. Aameen. Your hard work is always appreciated, as it involves nurturing our children, providing care, and showing unwavering dedication. “Whoever is not thankful to the people will not be thankful to Allah” (Hadith)

We truly appreciate your patience and selflessness, and we strive not to be swayed by unrealistic expectations. We recognise your struggles, fatigue, and emotional challenges, and we are committed to supporting you in practical ways whenever you need it. May Allah help us all find fulfillment, peace, and a sense of identity in caring for our home and family- roles we embrace with joy and commitment, while doing our best to support each other during demanding times.

O selfless wives! Your homes are not a “lesser” space; they are sanctuaries where we experience joy, warmth, and meaningful companionship, especially when husbands face the pressures of work or when household responsibilities become overwhelming.

The tasks we perform both inside and outside the home, and the roles we assume, are to be celebrated, not sources of conflict. Therefore, just as you appreciate your husbands’ efforts outside the home, we equally value your contributions within it. We ask Allah:

رَبَّنَا هَبْ لَنَا مِنْ أَزْوَاجِنَا وَذُرِّيَّاتِنَا قُرَّةَ أَعْيُنٍ وَاجْعَلْنَا لِلْمُتَّقِينَ إِمَامًا

Our Lord! Bestow on us from our wives and our offspring who will be the comfort of our eyes, and make us leaders for the pious.

Listen Here:

https://t.co/lWSSwhn4n8

Shaikh Abdur-Razzaaq Al-Badr speaks about appreciating the efforts of our wives in the house: One Day, Man Did Household Chores & Really Appreciated Wife’s Daily Efforts

Verse 12 Surah Al-Hujurat

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

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

Allah, The Most High, said:

يَا أَيُّهَا الَّذِينَ آمَنُوا اجْتَنِبُوا كَثِيرًا مِنْ الظَّنِّ إِنَّ بَعْضَ الظَّنِّ إِثْمٌ

O you who believe! Avoid much suspicions, indeed some suspicions are sins. [Al-Hujuraat.  12]

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

Allah, The Most High, forbids much evil suspicion towards the believers, because some suspicions are tantamount to sin, such as the suspicion that is devoid of reality and indications that point to the validity of something, and the suspicion that is accompanied by much forbidden speech and deeds, because the settlement of evil suspicion in the heart does not stop at that; rather it does not cease until the person utters and does that which is not permissible”.

Tafseer As-Sadi

Some Key Factors for Security and Peaceful Coexistence

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Basics, Brotherhood, Contemporary Issues, Da'wah - Calling To Islam, Family & Women, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Prophets, Purification of The Soul, Qur'aan, Scholars of Islam, Sin, Worship - 'Ibaadah'.

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

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

“Whoever possesses the following three qualities will have the (delight) of faith: The one whom Allah and His Messenger become dearer to him than anything else; the one who loves a person and he loves him only for the sake of Allah, and the one who hates to revert to disbelief as he hates to be thrown into the fire”. [Al-Bukhari 16]

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

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

Al-Allaamah Zaid Bin Haadi Al-Mad’khali, may Allah have mercy upon him, commented as follows:

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

Loving one another for the sake of Allah carries reward that has been mentioned in the Shariah texts. Abu Hurairah, may Allah be pleased with him, reported that the Prophet, peace and blessings of Allah be upon him, said, “Allaah will give shade to seven on the day when there will be no shade but His”…and amongst those people are: “Two people who love each other only for the sake of Allah and they meet and part in Allah’s cause only”. [Awnul Ahadis Samad Sharhu Al-Adab Al-Mufrad 1/445-446]

Abdullah Bin Amr, may Allah be pleased with him, reported that Allah’s Messenger, peace and blessings of Allah be upon him, said:

“Whoever would love to be delivered from Hellfire and admitted into Paradise, let him meet his end whilst believing in Allah and the Last Day, and let him treat people as he would love to be treated”. [(1)]

Imam An-Nawawi, may Allah have mercy upon him, said: This is from the Jawami al-Kalim of the Prophet [i.e. precise speech with a comprehensive meaning] and his amazing wisdom. It is obligatory to pay close attention to this important principle and that a person must not deal with the people except in a way he loves to be dealt with. [(2)]

Al-Allamah Zayd Bin Hadi Al-Madkhali, may Allah have mercy upon him, said: A Muslim is to give consideration to his Muslim brothers in the same way he would give consideration to himself- wishing for them the good he wishes for himself and hates that evil should touch them just as he hates that for himself. The one who loves that the people should approach him with good related to the worldly affairs and affairs related to the Afterlife, then it is obligated on him to do the same for them, so that the statement of the Prophet, “You cannot (truly) believe until you wish for your brother what you wish for yourself” becomes a reality in his personality; and also the statement of the Prophet, “The believer in relation to another believer is like a structure, each part strengthening the other”. And also the statement of the Prophet, “The Muslim is the brother of another Muslim”. Whoever is able to have these characteristics, then indeed he has established Iman (in this affair), good manners and good dealings. [(3)]

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

And from the signs of well-being and success is that whenever the slave is increased in his knowledge, he increases in humility and mercy; and whenever he is increased in action, he increases in his fear and caution; and whenever his age is increased, he decreases in eagerness; and whenever he is increased in wealth, he increases in his generosity and spending; and whenever his status and honour is increased, he increases in coming close to the people, in fulfilling their needs and being humble in (their presence). And the signs of wretchedness are: Whenever he is increased in knowledge, he increases in pride and haughtiness; and whenever he is increased in actions, he increases in his boasting, mockery of the people and having a good opinion of himself; and whenever he is increased in his status and honour, he increases in pride and haughtiness. These affairs of [well-being and wretchedness] are a trial and a test from Allah by way of which He puts His slaves to trial. He brings about well-being and wretchedness to a people by way of these affairs. [(4)]

Imam Muhammad Al-Amin Ash-Shanqeetee, may Allah have mercy upon him, said:

Contemplate what the great leader [Muhammad (peace blessings of Allah be upon him)] has been commanded and how he should deal with his society. Allah, The Most High, said:

فَبِمَا رَحْمَةٍ مِّنَ ٱللَّهِ لِنتَ لَهُمْ وَلَوْ كُنتَ فَظًّا غَلِيظَ ٱلْقَلْبِ لَٱنفَضُّوا۟ مِنْ حَوْلِكَ فَٱعْفُ عَنْهُمْ وَٱسْتَغْفِرْ لَهُمْ وَشَاوِرْهُمْ فِى ٱلْأَمْرِ

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 pass over (their faults), and ask (Allah’s) Forgiveness for them; and consult them in the affairs. [Aal Imran. 159]

Contemplate what a person has been commanded and how he should deal with his leader. Allah [The Most High] said:

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ أَطِيعُوا۟ ٱللَّهَ وَأَطِيعُوا۟ ٱلرَّسُولَ وَأُو۟لِى ٱلْأَمْرِ مِنكُمْ

O you who believe! Obey Allah and obey the Messenger (Muhammad), and those of you (Muslims) who are in authority]. [An-Nisaa.59] [Footnote a]

Contemplate what a person has been commanded to do (in order to safeguard close members) of his society, such as his children and wife. Allah [The Most High] said:

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ قُوٓا۟ أَنفُسَكُمْ وَأَهْلِيكُمْ نَارًا وَقُودُهَا ٱلنَّاسُ وَٱلْحِجَارَةُ عَلَيْهَا مَلَٰٓئِكَةٌ غِلَاظٌ شِدَادٌ لَّا يَعْصُونَ ٱللَّهَ مَآ أَمَرَهُمْ وَيَفْعَلُونَ مَا يُؤْمَرُونَ

O you who believe! Ward off from yourselves and your families a Fire (Hell) whose fuel is men and stones, over which are (appointed) angels stern (and) severe, who disobey not, (from executing) the Commands they receive from Allah, but do that which they are commanded. [at-Tahreem. 6]

Contemplate how (the Qur’an) has informed the person about cautiousness and resoluteness when dealing his (close) social group in particular- that if he comes across what is not befitting, he is commanded to pardon and forgive. Firstly, the Qur’an commands him to be cautious and resolute, and secondly, it commands him to pardon and forgive. Allah [The Most High] said:

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِنَّ مِنْ أَزْوَٰجِكُمْ وَأَوْلَٰدِكُمْ عَدُوًّا لَّكُمْ فَٱحْذَرُوهُمْ وَإِن تَعْفُوا۟ وَتَصْفَحُوا۟ وَتَغْفِرُوا۟ فَإِنَّ ٱللَّهَ غَفُورٌ رَّحِيمٌ

O you who believe! Verily, among your wives and your children there are enemies for you (i.e. may stop you from the obedience of Allah), therefore beware of them! But if you pardon (them) and overlook, and forgive (their faults), then verily, Allah is Oft-Forgiving, Most Merciful. [at-Taghabun. 14]

Contemplate how individuals in society have been commanded to deal with one another in general. Allah (The Most High) said:

إِنَّ ٱللَّهَ يَأْمُرُ بِٱلْعَدْلِ وَٱلْإِحْسَٰنِ وَإِيتَآئِ ذِى ٱلْقُرْبَىٰ وَيَنْهَىٰ عَنِ ٱلْفَحْشَآءِ وَٱلْمُنكَرِ وَٱلْبَغْىِ يَعِظُكُمْ لَعَلَّكُمْ تَذَكَّرُونَ

Verily, Allah enjoins Al-Adl (i.e. justice and worshipping none but Allah Alone – Islamic Monotheism) and Al-Ihsan [i.e. to be patient in performing your duties to Allah, totally for Allah’s sake and in accordance with the Sunnah (legal ways) of the Prophet in a perfect manner], and giving (help) to kith and kin (i.e. all that Allah has ordered you to give them e.g., wealth, visiting, looking after them, or any other kind of help, etc.): and forbids Al-Fahsha’ (i.e. all evil deeds, e.g. illegal sexual acts, disobedience of parents, polytheism, to tell lies, to give false witness, to kill a life without right, etc.), and Al-Munkar (i.e. all that is prohibited by Islamic law: polytheism of every kind, disbelief and every kind of evil deeds, etc.), and Al-Baghy (i.e. all kinds of oppression), He admonishes you, that you may take heed. [An-Nahl. 90]

Allah [The Most High] said:

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ ٱجْتَنِبُوا۟ كَثِيرًا مِّنَ ٱلظَّنِّ إِنَّ بَعْضَ ٱلظَّنِّ إِثْمٌ وَلَا تَجَسَّسُوا۟ وَلَا يَغْتَب بَّعْضُكُم بَعْضًا

O you who believe! Avoid much suspicions, indeed some suspicions are sins. And spy not, neither backbite one another.[Al-Hujuraat. 12] [Footnote b]

Allah said:

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا يَسْخَرْ قَوْمٌ مِّن قَوْمٍ عَسَىٰٓ أَن يَكُونُوا۟ خَيْرًا مِّنْهُمْ وَلَا نِسَآءٌ مِّن نِّسَآءٍ عَسَىٰٓ أَن يَكُنَّ خَيْرًا مِّنْهُنَّ وَلَا تَلْمِزُوٓا۟ أَنفُسَكُمْ وَلَا تَنَابَزُوا۟ بِٱلْأَلْقَٰبِ بِئْسَ ٱلِٱسْمُ ٱلْفُسُوقُ بَعْدَ ٱلْإِيمَٰنِ وَمَن لَّمْ يَتُبْ فَأُو۟لَٰٓئِكَ هُمُ ٱلظَّٰلِمُونَ

O you who believe! Let not a group scoff at another group, it may be that the latter are better than the former; nor let (some) women scoff at other women, it may be that the latter are better than the former, nor defame one another, nor insult one another by nicknames. How bad is it, to insult one’s brother after having Faith [i.e. to call your Muslim brother (a faithful believer) as: “O sinner”, or “O wicked”, etc.]. And whosoever does not repent, then such are indeed Zalimun (wrong-doers, etc.). [Al-Hujuraat. 11]

Allah said:

وَتَعَاوَنُوا۟ عَلَى ٱلْبِرِّ وَٱلتَّقْوَىٰ وَلَا تَعَاوَنُوا۟ عَلَى ٱلْإِثْمِ وَٱلْعُدْوَٰنِ

Help you one another in Al-Birr and At-Taqwa (virtue, righteousness and piety); but do not help one another in sin and transgression. [Al-Maa’idah. 2] [Footnote c]

Allah said: [إِنَّمَا ٱلْمُؤْمِنُونَ إِخْوَةٌ – The believers are nothing else than brothers (in Islamic religion). [Al-Hujuraat. 10]

Allah said: [وَأَمْرُهُمْ شُورَىٰ بَيْنَهُمْ – And who (conduct) their affairs by mutual consultation. [Ash-Shuraa 38] [Footnote d]

When it is the case that the individuals of a society are not safe – regardless who they may be-from the hostility and enmity of others in their Jinn or human society, and it is the case that every individual is in need of a remedy for this problem whose trial affects everyone, therefore Allah [The Most High] clearly prescribed its remedy in three places in His Book. The remedy for human hostility is that (a person) should turn away from the hostile one and responds to them with what is better. Allah [The Most High] said in Surah Al-A’raf 199: [خُذِ ٱلْعَفْوَ وَأْمُرْ بِٱلْعُرْفِ وَأَعْرِضْ عَنِ ٱلْجَٰهِلِينَ – Show forgiveness, enjoin what is good, and turn away from the foolish (i.e. don’t punish them].

Allah said Surah Al-Muminun 96:

ٱدْفَعْ بِٱلَّتِى هِىَ أَحْسَنُ ٱلسَّيِّئَةَ نَحْنُ أَعْلَمُ بِمَا يَصِفُونَ

Repel evil with that which is better. We are Best-Acquainted with the things they utter].

Allah [The Most High] made it more evident that this divine remedy cuts off this satanic ailment and He also made it more (evident) that this divine (remedy) is not bestowed upon every person, except a person who has been granted in abundance and a great portion (of the happiness in the Hereafter). Allah [The Most High] said:

ٱدْفَعْ بِٱلَّتِى هِىَ أَحْسَنُ فَإِذَا ٱلَّذِى بَيْنَكَ وَبَيْنَهُۥ عَدَٰوَةٌ كَأَنَّهُۥ وَلِىٌّ حَمِيمٌ
وَمَا يُلَقَّىٰهَآ إِلَّا ٱلَّذِينَ صَبَرُوا۟ وَمَا يُلَقَّىٰهَآ إِلَّا ذُو حَظٍّ عَظِيمٍ

Repel (the evil) with one which is better (i.e. Allah ordered the faithful believers to be patient at the time of anger, and to excuse those who treat them badly), then verily! he, between whom and you there was enmity, (will become) as though he was a close friend. But none is granted it (the above quality) except those who are patient, and none is granted it except the owner of the great portion (of the happiness in the Hereafter i.e. Paradise and in this world of a high moral character)” [Fussilat. 34-35]

And there is no remedy against a devil amongst the Jinn except through seeking refuge with Allah. Allah [The Most High] said:

وَإِمَّا يَنزَغَنَّكَ مِنَ ٱلشَّيْطَٰنِ نَزْغٌ فَٱسْتَعِذْ بِٱللَّهِ إِنَّهُۥ سَمِيعٌ عَلِيمٌ

And if an evil whisper comes to you from Shaitan (Satan) then seek refuge with Allah. Verily, He is All-Hearer, All-Knower]. [Al-A’raf 200]

Allah [The Most High] said Surah Al-Muminun 97-98]:

وَقُل رَّبِّ أَعُوذُ بِكَ مِنْ هَمَزَٰتِ ٱلشَّيَٰطِينِ
وَأَعُوذُ بِكَ رَبِّ أَن يَحْضُرُونِ

And say: “My Lord! I seek refuge with You from the whisperings (suggestions) of the Shayatin (devils). “And I seek refuge with You, My Lord! lest they may attend (or come near) me.”

Allah [The Most High] said:

وَإِمَّا يَنزَغَنَّكَ مِنَ ٱلشَّيْطَٰنِ نَزْغٌ فَٱسْتَعِذْ بِٱللَّهِ إِنَّهُۥ هُوَ ٱلسَّمِيعُ ٱلْعَلِيمُ

And if an evil whisper from Shaitan (Satan) tries to turn you away (O Muhammad) (from doing good, etc.), then seek refuge in Allah. Verily, He is the All-Hearer, the All-Knower. [Fussilat, 36] [An Excerpt from ‘Al-Islam Deenun Kaamilun. Pages: 10-12]

Imam Muhammad Ibn Salih Al- Uthaimeen, may Allah have mercy upon him, on Interacting With Non-Muslims in Western Countries

The Imam said during a tele-link, on the 28th July 2000:

Likewise, I invite you to have respect for those people who have the right to be respected – those between you and whom there is an agreement (of protection) [i.e. Non-Muslims]. For the land in which you are living is such that there is an agreement between you and them. If this were not the case they would have killed or expelled you. So preserve this agreement, and do not prove treacherous to it, since treachery is a sign of the hypocrites, and it is not from the way of the believers.

And know that it is authentically reported from the Prophet that he said : “Whoever kills one who is under and agreement of protection will not smell the fragrance of Paradise.”

Do not be fooled by those sayings of the foolish people: those who say: “Those people are Non-Muslims, so their wealth is lawful for us [i.e. to misappropriate or take by way of murder and killing.]” For by Allah, this is a lie – a lie about Allah’s Religion, and a lie in Islamic societies.

So we may not say that it is lawful to be treacherous towards people whom we have an agreement with.

O my brothers! O youth! O Muslims! Be truthful in your buying and selling, and renting, and leasing, and in all mutual transactions, because truthfulness is from the characteristics of the believers, and Allah – the Most High – has commanded truthfulness – saying:

“O you who believe – fear and keep you duty to Allaah and be with the truthful”

And the Prophet encouraged truthfulness and said “Adhere to truthfulness, because truthfulness leads to righteousness, and righteousness leads to Paradise; and a person will continue to be truthful, and strive to be truthful until he will be recorded in the sight of Allah as a truthful person“. And he warned against falsehood, and said: “Beware of lying, because lying leads to wickedness, and wickedness leads to the Fire. And a person will continue lying, and striving to lie until he is written in the sight of Allaah as a liar.”

O my brother Muslims! O youth! Be true in your statements with your brothers, and with those Non-Muslims with whom you live, so that you will be inviters to the religion of Islam through your actions and in reality. How many people there are who first entered into Islam because of the behaviour and manners of the Muslims, and their truthfulness, and their being true in their dealings! [salafipublications.com]

We ask Allah:

 اللهمَّ كما حسَّنتَ خَلقي فحسِّنْ خُلُقي

O Allah! Just as you have made my physical appearance beautiful, make my manners beautiful.

———————————————-

Footnote a:

Believer’s Bahaviour Towards Muslim Rulers – [Supplicates For Them….]

Footnote b: Imam As-Sadi, may Allah have mercy upon him, said: Allah [The Most High] has forbidden much evil suspicion towards the believers because some suspicions are sins, such as the suspicion devoid of reality and factual evidence, and the suspicion accompanied by much forbidden speech and action, for indeed the settlement of evil suspicion in the heart does not restrict the one (in whose heart is that evil suspicion) only to that; rather, he does not cease until he utters and does that which is not permissible. [Tafseer As-Sadi]

Imam Muhammad Ibn Salih Al-Uthaymeen, may Allah have mercy upon him, said: Not every suspicion is a sin and there is no harm regarding the suspicion that is based on clear indications regarding the validity of a matter. As for mere assumption, it is not permissible. For example, if a man – who is known to be upright – is seen with a woman by another man, it not permissible to accuse him that the woman he is seen with is a stranger because this is the type of suspicion that is tantamount to sin. [Fataawaa Islaamiyyah 4/537]

Spying: The Prophet, peace and blessings of Allah be upon him, said, “Whoever listens to the talk of some people who do not like him (to listen) or they run away from him, then molten lead will be poured into his ears on the Day of Resurrection”. [Sahih Al-Bukhaari Number 7042].

Al-Allaamah Saleh Al-Fawzan, may Allah preserve him, said, “This is a severe threat, so one should not listen to the speech of the people if they do not want anyone to know what they are talking about”. [An Excerpt from It’haaf At-Tullaab Bi-Sharhi Mandhoomah Al-Aadaab. page 149]

Al-Allamah Zayd Bin Hadi Al-Mad’khalee, may Allah have mercy upon him, said:

It may be that two or more people gather to speak about a particular affair that concerns them, and they do not want anyone else to know about it; but then a person or more than one person becomes an obstacle by listening to their speech and [wants] to know what they are talking about, whilst they are not pleased with that. This is an act of transgression and foolishness – that a person involves himself into something that does not concern him. And from the perfection of a person’s Islam is to leave that which does not concern him. However, there is an exception to this prohibition such as when a person listens into the speech of those who are focused or (involved) in seeking to breach the state of safety and security of the Muslims”. [An Excerpt from ‘Awnul Ahadis Samad Sharh Al-Adabil Mufrad’ 3/281]

Backbiting: Abu Hurairah, may Allah be pleased with him, narrated that the Messenger of Allah, peace and blessings of Allah be upon him, said, ‘’Do you know what backbiting is?’’ They (i.e. the Sahaabah) replied Allah and his Messenger know best’’; he said said, “It is to mention your brother what he dislikes’’. Someone asked, ‘’What if what I said is true?’’ He replied, “If what you said about him is true you have backbitten him, and if it is not true you have slandered him’’. [Muslim]

When is speaking about someone behind his back not considered backbiting? It is not considered backbiting when a person makes a complaint about an oppressor to a person who has the ability to stop the oppression; when seeking help to stop an evil- by making that known to the person who has the ability to stop the evil; when seeking for a fatwa; when warning the Muslims so that they are not deceived; when mentioning a person who commits his evil openly or one who calls to bidah and when identifying someone with a physical defect, whilst not intending defamation. [Subul As-Salaam. 4/553]

Footnote c: Imam Ibn Al-Qayyim, may Allah have mercy upon him, said: This verse contains all the Masaalih (things that will bring about benefit and repel harm) for the servants of Allah in their worldly affairs and in the Hereafter – amongst themselves or reharding their relationship with their Lord. This is because every servant of Allah finds himself within two circumstances and obligations – either to fulfil the obligations owed to Allah or the obligations owed to Allah’s creation. As for the obligations owed to the creation, they include (righteous) association, companionship, aiding one another in Allah loves and obedience to Allah, and that is the goal behind one’s search for happiness and success in the afterlife. There can be no happiness in the afterlife except through Bir and Taqwaa because it is basis of all affairs of the religion. [An Excerpt from Bada’i at-Tafsir Al-Jaami Limaa Fassarahu Al-Imam Ibn Al-Qayyim Al-Jawziyyah. 1/307. Publisher: Daar Ibn Al-Jawziyyah 2nd Edition. 1431AH]

Footnote d: Consultation: Al-Hasan al-Basree [may Allah have mercy upon him] said: “By Allah! Never have a people sought advice except that they were guided to the best of what was available to them.” Then he recited [the statement of Allaah]:

[وَأَمۡرُهُمۡ شُورَىٰ بَيۡنَہُمۡ – And (the Believers) who (conduct) their affairs by mutual consultation].

Al-Allamah Zaid Bin Haadee Al-Mad’khalee [may Allah have mercy upon him] said: Allah [The Mighty and Majestic] commanded His Messenger Muhammad [peace and blessings of Allah be upon him] to consult his companions in some affairs. Allah [Glorified be He and free is He from all imperfections] said:

وَشَاوِرۡهُمۡ فِى ٱلۡأَمۡرِ‌ۖ فَإِذَا عَزَمۡتَ فَتَوَكَّلۡ عَلَى ٱللَّهِ‌ۚ

“And consult them in the affairs. Then when you have taken a decision, put your trust in Allah”.

He [i.e. the Messenger] is the example to be followed by the Ummah, therefore when it is the case that Allah commanded him to consult his companions, then there is even a greater reason that the Muslims are in need of consultation amongst themselves. When a difficulty that is related to a Muslim’s religious and worldly affairs occurs, then indeed it is fitting that he consults someone whom he considers reliable, wise, truthful and sincere. He examines [the advice] given by that person, then he makes a choice – either to take that advice or decides not to take it based on what he is satisfied with, in relation to his personal affairs.

The hadeeth places emphasis on the fact that consultation guides to the best outcomes, and due to this it is said: ”The one who consults [others] does not regret [thereafter InShaaAllaah] and the one who performs Istikhaarah will not fail [to achieve good]”. Both Istikhaarah and consultation are legislated and a lot of good is achieved by way of them, as opposed to when affairs are pursued in a rigid and haphazard manner, for indeed this might lead to regret and harm. [An Excerpt from ‘Awnul Ahadis Samad Sharh Al-Adab Al-Mufrad’ 1/285]

[1] Ṣaḥih Muslim 1844]
[2] Sharh Sahih Muslim 12/196
[3] at-Ta’leeqaat Al-Maleehah Alaa Silsilati Al-Ahaadeeth As-Saheehah. 2/29-33
[4] Al-Fawaa’d. page: 228

Verse 3 Surah Al-Insan and a reminder regarding gratitude

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

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

Allah, The Most High, said:

إِنَّا هَدَيْنَٰهُ ٱلسَّبِيلَ إِمَّا شَاكِرًا وَإِمَّا كَفُورًا

Indeed, We have shown him (the human being) the way, whether (he chooses to be) grateful (for Our favours) or ungrateful. [NobleQuran.com by Shaikh abu Iyaad, may Allāh preserve him].

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

ثم أرسل إليه الرسل، وأنزل عليه الكتب، وهداه الطريق الموصلة إلى الله ، ورغبه فيها، وأخبره بما له عند الوصول إلى الله.ثم أخبره بالطريق الموصلة إلى الهلاك، ورهبه منها، وأخبره بما له إذا سلكها، وابتلاه بذلك، فانقسم الناس إلى شاكر لنعمة الله عليه، قائم بما حمله الله من حقوقه، وإلى كفور لنعمة الله عليه، أنعم الله عليه بالنعم الدينية والدنيوية، فردها، وكفر بربه، وسلك الطريق الموصلة إلى الهلاك.ثم ذكر تعالى حال الفريقين عند الجزاء فقال:

Then He sent him messengers, revealed books to him, guided him to the path leading to Allāh’s (pleasure) and urged him toward it and informed him of what he would receive when he follows the path leading to attaining Allāh’s (pleasure). Then He informed him of the path leading to destruction, made him fear it, informed him of what would receive if he follows it, and tested him with that. Thus, people divide into one who is grateful for the favours Allah bestows upon him and fulfilling the duties Allah has obligated to him. And the (other) is one who is ungrateful for the blessings Allah bestows on him. Allah bestows upon him religious and worldly favours, yet he rejects them, disbelieves in his Lord, and follows the path leading to destruction.  [an Excerpt from Tafsir As-Sadi]

 

The Three Pillars of Gratitude

Allah [The Most High] says:

لِتَسْتَوُوا عَلَىٰ ظُهُورِهِ ثُمَّ تَذْكُرُوا نِعْمَةَ رَبِّكُمْ إِذَا اسْتَوَيْتُمْ عَلَيْهِ وَتَقُولُوا سُبْحَانَ الَّذِي سَخَّرَ لَنَا هَٰذَا وَمَا كُنَّا لَهُ مُقْرِنِينَ
وَإِنَّا إِلَىٰ رَبِّنَا لَمُنقَلِبُونَ

So that you may mount on their backs, and then may remember the Favour of your Lord when you mount thereon, and say: “Glory to Him Who has subjected this to us, and we could never have it (by our efforts). And verily, to Our Lord, we indeed are to return!” [Surah Az-Zukhruf. Ayaat 13-14]

Imam As-Sadi, may Allah have mercy upon him, said: The Ayah highlights the three pillars of gratitude, which encompass the acknowledgment of Allah’s blessings, openly expressing gratitude for them, and utilising these blessings to engage in acts of worship solely for the sake of Allah.

Regarding Allah’s saying: [ثُمَّ تَذْكُرُوا نِعْمَةَ رَبِّكُمْ إِذَا اسْتَوَيْتُمْ – And then may remember the favour of your Lord when you mount thereon], this specific mention is intended to draw attention to the time when a person enjoys those favours because blessings intoxicate many people, leading them to heedlessness, evil, and ungratefulness. Therefore, this situation where Allah commanded (us to remember Him) is a remedy for this destructive ailment. When a person remembers that they are surrounded by Allah’s blessings and that everything comes from Allah and not from oneself, but rather blessings are facilitated by Allah and its means are from Him, one then submits to Allah, humbles himself, thanks and praises Allah, and he is bestowed continuous blessings.

Regarding the statement of Allah: [وَإِنَّا إِلَىٰ رَبِّنَا لَمُنقَلِبُونَ – And verily, to Our Lord, we indeed are to return], this serves as an acknowledgement of recompense (in the Afterlife) and preparing for because the objective behind these favours is to assist a servant of Allah in carrying out the obligations commanded by Allah. [(1)]

 

Remembrance of Allah and Gratitude

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

Allah [The Most High] said: [فَٱذۡكُرُونِىٓ أَذۡكُرۡكُمۡ وَٱشۡڪُرُواْ لِى وَلَا تَكۡفُرُونِ – Therefore, remember Me (by praying, glorifying, etc.). I will remember you, and be grateful to Me (for My countless Favours on you) and never be ungrateful to Me]. [Surah Al-Baqarah. Ayah 152]

The intent behind Dhikr is not merely to remember (Allah) with one’s tongue, rather it is remembrance with the heart and the tongue. Remembrance of Allah includes remembering Him by His Names and Attributes, His commandments, His prohibitions and His Speech. This necessitates that a person should have knowledge and awareness of Allah (I), belief in Allah, belief in Allah’s Perfect and Lofty Attributes, as well as (constantly) praising Allah with various types of praise [i.e. based on what Allah has legislated in the authentic texts of the Shariah and not by way of Bidah]; and this cannot be accomplished except through Tawheed [i.e. singling Allah out in His Lordship, Names and Attributes, and devoting all acts of worship to Allah alone]. True Remembrance of Allah necessitates all of this, as well as remembering the blessings and favours, which Allah has bestowed upon His creatures and His kindness to them.

As for Shukr [i.e. to be grateful or thankful to Allah], it is to act in obedience to Allah and seek to draw close to Him through those apparent (deeds of the limbs) and (deeds of the heart) that are beloved to Him. The religion is based on these two: remembrance of Allah, which necessitates having knowledge and awareness of Allah, and being grateful to Him, which necessitates obedience to Him through acts of worship and (refraining from disobedience). This is the purpose behind the creation of the Jinn, mankind, the heavens and the earth- the reason for which reward and punishment are determined, (the reason for which) Allah revealed the Books and sent the Messengers. It is the truth for which the heavens, the earth and what is between them were created, and what is in opposition to it is falsehood, such as the assumption held by the enemies of Allah that there is no purpose behind the creation [free is Allah from what they attribute to Him]. Allah [The Most High] says: [وَمَا خَلَقۡنَا ٱلسَّمَآءَ وَٱلۡأَرۡضَ وَمَا بَيۡنَہُمَا بَـٰطِلاً۬‌ۚ ذَٲلِكَ ظَنُّ ٱلَّذِينَ كَفَرُواْ‌ۚ – And We created not the heaven and the earth and all that is between them without purpose! That is the assumption of those who disbelieve!]

Allah [The Most High] said:

وَمَا خَلَقۡنَا ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضَ وَمَا بَيۡنَہُمَا لَـٰعِبِينَ
مَا خَلَقۡنَـٰهُمَآ إِلَّا بِٱلۡحَقِّ

And We created not the heavens and the earth, and all that is between them, for mere play; We created them not except with truth (i.e. to examine and test those who are obedient and those who are disobedient and then reward the obedient ones and punish the disobedient ones).

Allah [The Most High] said: [وَمَا خَلَقۡنَا ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضَ وَمَا بَيۡنَہُمَآ إِلَّا بِٱلۡحَقِّ‌ۗ وَإِنَّ ٱلسَّاعَةَ لَأَتِيَةٌ۬‌ۖ – And We created not the heavens and the earth and all that is between them except with truth, and the Hour is surely coming…]

Allah [The Most High] said: [مَا خَلَقَ ٱللَّهُ ذَٲلِكَ إِلَّا بِٱلۡحَقِّ‌ۚ – Allah did not create this but in truth]. Allah [The Most High] said: Allaah [The Most High] said: [أَيَحۡسَبُ ٱلۡإِنسَـٰنُ أَن يُتۡرَكَ سُدًى – Does man think that he will be left Suda [neglected without being punished or rewarded for the obligatory duties enjoined by his Lord (Allah) on him]?

Allah [The Most High] said: [أَفَحَسِبۡتُمۡ أَنَّمَا خَلَقۡنَـٰكُمۡ عَبَثً۬ا وَأَنَّكُمۡ إِلَيۡنَا لَا تُرۡجَعُونَ – Did you think that We had created you in play (without any purpose), and that you would not be brought back to Us?]

Allah [The Most High] said: [وَمَا خَلَقۡتُ ٱلۡجِنَّ وَٱلۡإِنسَ إِلَّا لِيَعۡبُدُونِ – And I (Allah) created not the jinns and humans except they should worship Me (Alone)]

Allah, The Most High, said:

ٱللَّهُ ٱلَّذِى خَلَقَ سَبۡعَ سَمَـٰوَٲتٍ۬ وَمِنَ ٱلۡأَرۡضِ مِثۡلَهُنَّ يَتَنَزَّلُ ٱلۡأَمۡرُ بَيۡنَہُنَّ لِتَعۡلَمُوٓاْ أَنَّ ٱللَّهَ عَلَىٰ كُلِّ شَىۡءٍ۬ قَدِيرٌ۬ وَأَنَّ ٱللَّهَ قَدۡ أَحَاطَ بِكُلِّ شَىۡءٍ عِلۡمَۢا

It is Allah Who has created seven heavens and of the earth the like thereof (i.e. seven). His Command descends between them (heavens and earth), that you may know that Allah has power over all things and that Allah surrounds (comprehends) all things in (His) Knowledge.

Allah, The Most High, said:

جَعَلَ ٱللَّهُ ٱلۡكَعۡبَةَ ٱلۡبَيۡتَ ٱلۡحَرَامَ قِيَـٰمً۬ا لِّلنَّاسِ وَٱلشَّہۡرَ ٱلۡحَرَامَ وَٱلۡهَدۡىَ وَٱلۡقَلَـٰٓٮِٕدَ‌ۚ ذَٲلِكَ لِتَعۡلَمُوٓاْ أَنَّ ٱللَّهَ يَعۡلَمُ مَا فِى ٱلسَّمَـٰوَٲتِ وَمَا فِى ٱلۡأَرۡضِ وَأَنَّ ٱللَّهَ بِكُلِّ شَىۡءٍ عَلِيمٌ

Allah has made the Ka’bah, the Sacred House, an asylum of security and Hajj and ‘Umrah (pilgrimage) for mankind, and also the Sacred Month and the animals of offerings and the garlanded (people or animals, etc. marked with the garlands on their necks made from the outer part of the stem of the Makkah trees for their security), that you may know that Allah knows all that is in the heavens and all that is in the earth, and that Allah is the All-Knower of each and everything.

Therefore, based on what has (already) been mentioned, it has been established that the purpose behind the creation and the Command is so that Allah is remembered and thanked. Allah is to be remembered and not forgotten, and He should be thanked and not shown ingratitude. Allah [Glorified be He and free is He from all imperfections] acknowledges the one who remembers Him, and He is Ready to appreciate good deeds and to recompense the one who is grateful to Him. Remembrance of Allah is the reason Allah acknowledges the one who does so. (II) Being grateful to Allah is the reason why a person is given an increase in blessings and favours. (III) Remembrance of Allah is to be carried out with the heart and tongue; gratitude is to be carried out with one’s heart- out of love for Allah and constantly turning to Him in repentance and obedience with true faith [Islamic Monotheism]. Extolling and praising Him is to be carried out with one’s tongue and being obedient to Him (by performing acts of obedience). [2] We ask Allah saying: [اللَّهُمَّ أَعِنِّي عَلَى ذِكْرِكَ، وَشُكْرِكَ، وَحُسْنِ عِبَادَتِكَ – O Allah, help me remember You, thank You, and worship You in an excellent manner]. [Saheeh Sunan Abee Dawud 1522]

 

Recalling Allah’s Favours or Flaunting

Allah [The Exalted] says: [وَأَمَّا بِنِعْمَةِ رَبِّكَ فَحَدِّثْ – And as for the favour of your Lord (in granting you Prophethood, the Qurʾān and all other bounties), then narrate it (to others)]. [3] Imam As-Sadi [may Allah have mercy upon him] said, “This encompasses both blessings from a religious and worldly perspective. It is expressing gratitude to Allah for these blessings and mentioning them specifically if there is a benefit in doing so. Even though one can speak generally about Allah’s blessings because doing so encourages one to be thankful and fosters a sense of love for (Allah) in the hearts of those who receive His blessings. This is because the hearts are naturally inclined towards those who treat them kindly”. [4]

Imam Ibn Al-Qayyim [may Allah have mercy upon him] said: “The difference between speaking of Allah’s blessings and being boastful about them is that the speaker regarding the blessing (i.e. the one who is not boasting) is making a mention of the Attributes of the Bestower (i.e. Allah), His perfect generosity and benevolence- praising Allah by manifesting the blessings and speaking of them, thanking Allah, and making known all that Allah has bestowed. The speaker intends to make known the Attributes of Allah, praising Allah with love and extolling Him, inspiring the soul to seek (things) from Allah alone, and hoping for (His favours), thus he has a fervent desire (to attain the Love and favours of) Allah by displaying Allah blessings, spreading them, and speaking of them. As for boasting about blessings, it is that one uses them to become arrogant towards the people and to show them that he is nobler and loftier in status than them, enslaves their hearts, and attracts them to himself so that they glorify him and be at his service”. [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. [8]

———————————————-

Footnotes:

(I): Knowledge and Awareness of Allah: Shaikh Uthaymeen [may Allah have mercy upon him] said, ’ Marifatullaah” – Knowledge and awareness of Allah, the Mighty and Majestic, with the heart, with such knowledge and awareness that it makes the person accept whatever He has prescribed and laid down, and causes him to submit to that, and to judge by the Prescribed Laws (Shari’ah) which His Messenger Muhammad came with. The servant increases in knowledge and awareness of His Lord by considering the clear signs pertaining to the religion found in the book of Allah, the Mighty and Majestic, and in the Sunnah of His Messenger, and also by considering the signs which Allah has provided for us in the creation. So whenever a person examines and considers these signs he will increase in his knowledge and awareness of His creator and His God, who alone has the right to all his worship. Allah, the Mighty and Majestic, says “And on the earth, there are signs for those with certain belief, and also in your own selves. Will you not then consider?” [adh Dhaariyaat: 20-21] [Translated by Ustaadh Abu Talhah Dawud Burbank (may Allaah grant him and his wife abundant mercy…Aameen)]

(II): [فَٱذۡكُرُونِىٓ أَذۡكُرۡكُمۡ وَٱشۡڪُرُواْ لِى وَلَا تَكۡفُرُونِ – Therefore, remember Me (by praying, glorifying, etc.). I will remember you, and be grateful to Me (for My countless Favours on you) and never be ungrateful to Me]: Ibn Abbaas and Ibn Jubayr said that this Aayah means, ”Remember Me by obeying Me and I [Allaah] will remember you by granting you My Maghfirah. [Zaadul Maseer Fee Ilmit-Tafseer’by Imaam Ibnul Jawzi. Publisher: Daar Ibn Hazm. 1st Edition 1424AH (2002)]

Al-Maghfirah: It necessitates that Allaah will protect you from the evil consequences of your sins, accept [your deeds, repentance etc], grant you His pleasure and favours, show you kindness and generosity etc. [Majmoo Al-Fataawaa 14/140]

(III): [And be grateful to Me (for My countless Favours on you) and never be ungrateful to Me]: Imaam Ibnul Qayyim said, ”And being grateful to Allah is the reason behind which a person is given an increase in blessings and favours.” [ Al-Fawaa’id’ page 192-194]. Question: What are some of the evil consequences if a person persists upon disobedience, whilst he or she receives more blessings and favours from Allaah? Answer: Allah [The Most High] said:

وَالَّذِينَ كَذَّبُوا بِآيَاتِنَا سَنَسْتَدْرِجُهُم مِّنْ حَيْثُ لَا يَعْلَمُونَ
وَأُمْلِي لَهُمْ ۚ إِنَّ كَيْدِي مَتِينٌ

Those who reject Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.), We shall gradually seize them with punishment in ways they perceive not. And I respite them; certainly My Plan is strong. [سَنَسْتَدْرِجُهُم – We shall gradually seize them with punishment] – by granting them plentiful provision and respite until they think that they will neither be taken to task for their disobedience nor punished, so they increase in disbelief and transgression, and evil upon evil. And through this their punishment is increased and multiplied, so they harm themselves in ways they perceive not. This is why Allah said: [إِنَّ كَيْدِي مَتِينٌ -certainly My Plan is strong]. [7]

[1] An Excerpt from “Fataawa As-Sa’diyyah” page. 61

[2] An Excerpt from ‘Al-Fawaa’id’ page 192-194. slightly paraphrased

[3] https://www.thenoblequran.com/q/#/sura/93/11

[4] Tafseer Sadi.

[5] Ar-Rooh 312

[6] Saheeh Muslim Number: 2720]: https://salafidawahmanchester.com/2020/12/29/o-allaah-rectify-my-religion-for-me-which-the-safeguard-of-my-affairs-a-tremendous-supplication/

[7] An Excerpt from Tafseer As-Sadi

Gentle Reminder to a Daily Sabah Journalist on a Subtle Point of Ramadan Fasting

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

The scholars are the inheritors (of the knowledge) left behind the prophets. Verily, the prophets neither pass on Deenaar nor Dirham, but rather they  pass on knowledge, so whoever acquires it has taken a great share”. [Sunan Ibn majah 223]

Indeed, it is imperative for any of us- journalists or others – discussing any matter of the religion to return to the explanations and clarifications of the scholars – past and present. It is of utmost importance that we either provide comprehensive explanations from the upright scholars or exercise patience until we can do so. In this regard, our brief discussion in this article is about the statement of Turkish journalist about fasting as follows: “Its religious significance aside, fasting has become one of the most encouraged methods of replenishing health, with recent clinical studies citing countless physical and mental benefits, ranging from weight loss and mental clarity to reversing disease. While this historical month of fasting is certainly not new and in fact spans back thousands of years, there are many among us who have just recently boarded the fasting train and thus we may choose to embark on this annual tradition ourselves this year, whether it be as a spiritual practice or a healthy interlude”. [end of quote]

Although this statement is uplifting and we do not doubt the writer’s good intentions, it does lack clarity in this specific section, as follows: “there are many among us who have just recently boarded the fasting train and thus we may choose to embark on this annual tradition ourselves this year, whether it be as a spiritual practice or a healthy interlude”. Therefore, it is important to provide further clarification regarding this statement to differentiate the great virtue of fasting as an act of worship from fasting as a method to enhance one’s health specifically in the month of Ramadan. And before sharing some prophetic texts and the insights of scholars, let’s begin with a statement from Shaikh Al-Islam Ibn Taymiyyah, may Allah have mercy on him, about the advantages of elaborating when discussing something positive, along with additional clarifications from Imam Muhammad Ibn Salih Al-Uthaymin, may Allah have mercy on him. Shaikh Al-Islam said:

 “There is no good thing except that the Messenger, peace and blessings of Allah be upon him, has clarified it and urged a person to it, and there is no evil except that he has warned the Ummah against it”. 

Imam Muhammad Ibn Saalih Al-Uthaymeen said: “This is correct because good is something one seeks to do, so he clarified it specifically and urged a person to do it. Regarding evil, we say, “There is no evil except that he warned against it” because there are certain evils that have been explicitly clarified and warned against, while others have been addressed in a general manner. For instance, acts like fornication and murder, along with other similar deeds are manifest evils. Innovation in religious matters is a manifest evil, however, did he mention every bidah specifically by their descriptions in texts or mentioned in general? Instead, they are generally mentioned and warned against. The distinction between (evil) and good deeds is that good is something one seeks to do and, therefore, requires specific clarification. On the other hand, evil deeds are to be abandoned, thus they may be mentioned in detail and sometimes in general”. [An Excerpt from ‘Ad-Du’ratu Al-Uthaymeeniyyah Bi-Sharhi Fath Rabb Al-Bariyyah Bi-Talkhees Al-Hamawiyyah. Page 34]

 

 Some Virtues of Fasting and Important Matters Related to It 

Abu Huraira, may Allah be pleased with him, reported that Allah’s Messenger, peace and blessings of Allah be upon him, said: “Whoever fasts the month of Ramadan due to Iman and seeking reward, his previous sins will be forgiven. Whoever stands in prayer during the Night of Decree due to faith and seeking reward, his previous sins will be forgiven”. [Al-Bukhaaree 1901 and Muslim 760]

Imam Abdul Azeez Bin Baz, may Allah have mercy upon him, stated about this hadith: “The reason behind this is the belief that Allah has ordained it and the desire for reward, as opposed to those who fast based on blind following. [1] “This is because fasting is a means of drawing closer to Allah, and having the intention is a prerequisite for its validity.” [2]

 The intention, or Niyyah, is what distinguishes between different acts of worship. It distinguishes prayer from fasting, obligatory prayer from optional prayer, and so on. [3] Moreover, it is also what differentiates acts of worship from customary deeds. For instance, taking a bath can be done for hygiene or comfort purposes, unrelated to worship, or it can be performed as a ritual purification. [4]

“His previous sins will be forgiven”, Imam An-Nawawi, may Allah have mercy upon him, said, “It is well known – regarding what the jurists hold – that this specifically applies to the minor sins and not the major”. [5]

Imam Abdul Azeez Bin Baaz, may Allah have mercy upon him, said, “This forgiveness is attained on condition that one abandons the major sins”. [6]

The Imam also stated a principle related to the unrestricted narrations in which a mention is made regarding the expiation of sins that they are restricted by the texts regarding the abandonment of major sins – either restricted by the statement of Allah: 

 إِنْ تَجْتَنِبُوا كَبَائِرَ مَا تُنْهَوْنَ عَنْهُ نُكَفِّرْ عَنْكُمْ سَيِّئَاتِكُمْ

“If you avoid the great sins which you are forbidden to do, We shall remit from you your (small) sins” or by the statement of the Messenger, peace and blessings of Allah be upon him, “The five prayers, Friday to Friday, and Ramadan to Ramadan will expiate the sins committed between them, as long as major sins are avoided”. [a]

Al-Allamah Abdul Muhsin Al-Abbad, may Allah preserve him, stated:

 The benefits of fasting are immense as it serves as a form of protection. According to the hadeeth reported by Imam Bukhaari and Imam Muslim, “Fasting is a shield.” [b] Fasting acts as a shield against the hellfire in the afterlife and guards against disobedience to Allah and His Messenger. By weakening a person’s desires, fasting helps to control their whims and prevents them from engaging in sinful acts that may result from excessive indulgence beyond the limits set by Allah and His Messenger. The Prophet [peace and blessings of Allah be upon him] mentioned that “Paradise is surrounded by hardships and the hellfire is surrounded by all kinds of desires and passions.” [c]

The path to paradise necessitates the exercise of patience in refraining from disobedience, while the path to hellfire is encompassed by forbidden desires. By distancing oneself from these forbidden desires, one will find safety. However, engaging in such forbidden desires will lead to falling into what Allah has prohibited. Although this forbidden enjoyment may provide temporary pleasure, its consequences will bring sorrow, remorse, and humiliation in both this life and the hereafter. According to a hadith narrated by Abdullah Ibn Mas’ud [may Allah be pleased with him], the Prophet [peace and blessings of Allah be upon him] advised the youth, saying, “O young people! Those among you who are capable of marriage should marry, and those who are unable to marry are encouraged to observe fasting as it will decrease their sexual desires.” [d]

Henceforth, the Prophet explicitly stated that if an individual is capable of entering into marriage, they should promptly pursue it to maintain their chastity and provide the opportunity for another individual (i.e. spouse) to also uphold their chastity. However, if one is unable to do so, they should dedicate themselves to the Prophetic solution that the Honorable Messenger advised, which is fasting. This practice serves as a safeguard and shield against succumbing to acts of disobedience. To summarize, this is a noble guidance bestowed by the Honorable Messenger to the younger generation, emphasising that they should marry if possible; but if not, they should exercise self-restraint through fasting.

 The fasting of wealthy individuals serves as a reminder of hunger, prompting them to contemplate the blessings bestowed upon them by Allah. They are made aware of their Muslim brothers and sisters who experience hunger even without fasting. This awareness motivates them to show kindness to the less fortunate, providing for the destitute and needy. [7]

Hence, the journalist ought to have emphasised the precise difference between fasting as a fulfillment of a pillar of Islam and fasting for health reasons in the month of Ramadan in particular, for indeed the two are completely different. And Allah knows best.

[1] Al-Hulal Al-Ibreeziyah Min at-Ta’leeqaat al-Baaziyyah alaa Saheeh al-Bukhari. 2/130. Footnote 6

[2]Sharh Al-Arba’een by Shaikh Saaleh Aala Ash Shaikh. page 12. Publisher: Maktabah Al-Hadyi Al-Muhammadee. 1st Edition 1428AH (2007)]

[3] Bahjatul Quloob Al-Abraar. By Imaam As-Sadi. page 10. 1st Edition 1414AH (1994)]

[4] Sharh Saheeh Muslim Vol 6. Page 36. Publisher: Daarul Kutub Al-Ilmiyyah. 1421AH (2000)]

[5] Al-Hulalul Ibreeziyyah Min Ta’leeqaat Al-Baaziyyah Alaa Saheeh Al-Bukhaaree Vol 2. Page 120. Footnote 6. Slightly paraphrased]

[6] https://binbaz.org.sa/audios/45/1–%D9%85%D9%86-%D8%AD%D8%AF%D9%8A%D8%AB-%D8%A7%D9%84%D8%B9%D9%85%D8%B1%D8%A9-%D8%A7%D9%84%D9%89-%D8%A7%D9%84%D8%B9%D9%85%D8%B1%D8%A9-%D9%83%D9%81%D8%A7%D8%B1%D8%A9-%D9%84%D9%85%D8%A7-%D8%A8%D9%8A%D9%86%D9%87%D9%85%D8%A7

ال النبيُّ صلى الله عليه وسلم: «العمرةُ إلى العمرة كفَّارةٌ لما بينهما، والحجُّ المبرور ليس له جزاء إلا الجنة»، هذا يُبين فضل الحج والعمرة، وأن العمرة كفَّارة لما بينهما، يعني: عند اجتناب الكبائر.

قاعدة: الأحاديث المطلقة في تكفير الذنوب مُقيَّدة بترك الكبائر، إما بقوله سبحانه: {إِنْ تَجْتَنِبُوا كَبَائِرَ مَا تُنْهَوْنَ عَنْهُ نُكَفِّرْ عَنْكُمْ سَيِّئَاتِكُمْ} [النساء:31]، وفي قوله صلى الله عليه وسلم: «الصَّلوات الخمس، والجمعة إلى الجمعة، ورمضان إلى رمضان كفَّارات لما بينهنَّ إذا اجتنب الكبائر»، وفي اللفظ الآخر: «ما لم تُغْشَ الكبائر»، فالعمرة إلى العمرة كفَّارة لما بينهما عند اجتناب الكبائر.

«والحج المبرور ليس له جزاء إلا الجنة» يعني: عند اجتناب الكبائر، كما قال صلى الله عليه وسلم: «مَن حجَّ فلم يرفث ولم يفسق رجع كيوم ولدته أمه»، فالحج المبرور هو الذي ليس فيه رفثٌ ولا فسوقٌ، هذا الحج المبرور، ليس فيه ما يُبطله، وليس فيه ما ينقصه من المعاصي، هذا هو الحج المبرور الذي يُوجب الجنة

 

[7] An Excerpt from أثر العبادات في حياة المسلم pages: 4-20

[a] Al-Bukhari 1894 and Muslim 1151

[b] Al-Bukhari 1894

[c] Muslim 2822 and Al-Bukhari 6487

[d] Al-Bukhari 5065

 

Neighbours

Written by Abdullah Jallow on . Posted in Basics, Contemporary Issues, Da'wah - Calling To Islam, 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

Shaikh Muhammad Bin Abdillah As-Subayyil, may Allah have mercy upon him, was asked: “What are the rights of a neighbour?”

Response: The rights of a neighbour are great and many. Indeed, many ahadith have been narrated regarding the rights of a neighbour and among them is the hadith narrated by Abdullah Ibn Umar, may Allah be pleased with him and his father, that the Messenger of Allah, peace and blessings of Allah be upon him, said:

“Jibreel did not cease advising me (about the rights) of a neighbour to the extent that I thought he (i.e. the neighbour) would be my inheritor”. [Bukhari and Muslim]

Abu Hurairah narrated that the Prophet said: “By Allah, he does not believe (i.e. he is not a perfect believer); by Allah, he does not believe (i.e. he is not a perfect believer); by Allah, he does not believe (i.e. he is not a perfect believer); It was said: Who O Messenger of Allah? He said: The one whose neighbour is not safe from his evil behaviour. [Al-Bukhari]

And there are other narrations that shows the greatness of a neighbour’s rights. There are three types of neighbours: The neighbour with three rights; the neighbour with two rights and the neighbour with one.

The neighbour with three rights is the relative, who has rights as a relative, as a Muslim and the rights of a neighbour.

The neighbour with two rights is a Muslim neighbour, who has rights as a neighbour and as a Muslim.

As for neighbour with one right, he (or she) is a non-Muslim neighbour and has the rights of a neighbour. [1]

The Prophet, peace and blessings of Allah be upon him, said: ”He is not a (true) believer whose Stomach is filled while his neighbour is hungry”. [2]

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

This Hadith (clearly demonstrates) that the one whose stomach is filled while his neighbour is hungry is not a believer of complete Iman. A person of complete Iman is the one who checks on his neighbour if the neighbour is in need of him. It is not possible for a neighbour to be enjoying himself with foods and drinks while his (other) neighbour cannot find anything and he does not give him anything. This does not reflect the manners of a believer with complete Iman. And because of this, the Prophet, peace and blessings of Allah be upon him, negated the completeness (of the Iman of the one who behaves in such a manner); rather a believer of complete Iman is the one who is generous to his neighbour as much as he is able, especially when he is in need of an essential (thing) such as food and drink. [3]

Question: A neighbour of mine and his children harm me through their speech and actions, will I be rewarded due to being patient with them?

Response: There is no doubt that you will be rewarded (In-Shaa-Allaah) due to your patience while receiving harm from your neighbour and his children. This patience of yours is from good manners and kind treatment to your neighbour. Indeed Allah, The Most High, advised His Messenger, peace and blessings of Allah be upon him, about kindness to neighbours, saying:

وَاعْبُدُوا اللَّهَ وَلَا تُشْرِكُوا بِهِ شَيْئًا ۖ وَبِالْوَالِدَيْنِ إِحْسَانًا وَبِذِي الْقُرْبَىٰ وَالْيَتَامَىٰ وَالْمَسَاكِينِ وَالْجَارِ ذِي الْقُرْبَىٰ وَالْجَارِ الْجُنُبِ وَالصَّاحِبِ بِالْجَنبِ وَابْنِ السَّبِيلِ وَمَا مَلَكَتْ أَيْمَانُكُمْ ۗ إِنَّ اللَّهَ لَا يُحِبُّ مَن كَانَ مُخْتَالًا فَخُورًا

Worship Allah and join none with Him in worship, and do good to parents, kinsfolk, orphans, Al-Masakin (the poor), the neighbour who is near of kin, the neighbour who is a stranger, the companion by your side, the wayfarer (you meet), and those (slaves) whom your right hands possess. Verily, Allah does not like such as are proud and boastful. [4:36]

The Messenger said: “Jibreel did not cease advising me (about the rights) of a neighbour to the extent that I thought he (i.e. the neighbour) would be my inheritor”. [Bukhari and Muslim]

Therefore, be steadfast in exercising patience and you’ll receive reward and a good recompense from Allah (In-Shaa-Allah). There is no doubt that your neighbour is committing evil deeds. The Messenger said:

By Allah, he does not believe (i.e. he is not a perfect believer); by Allah, he does not believe (i.e. he is not a perfect believer); by Allah, he does not believe (i.e. he is not a perfect believer); it was said: Who O Messenger of Allah? He said: The one whose neighbour is not safe from his evil behaviour. [Reported by Bukhari] [4]

[1] Fadaa’il Al A’maal pages 15-16

[2] Reported by Imam Al-Bukhari (rahimahullaah) in Adab Al-Mufrad Number 112 & declared authentic by Imaam Albaani in his checking of Adab Al-Mufrad page 50. Publisher Daar As-Siddeeq 2nd ed [1421 AH/ Year 2000]

[3] Awn Al-Ahad As-Samad Sharh Al-Adab Al-Mufrad 1/137. Publisher: Daar Al-Mirath An-Nabawiy’ 1st ed Year 1434AH/ 2013

[4] Fadaa’il Al-A’maal page 30

Reflections from some statements of Al-Allamah Rabee Bin Hadi Al-Mad’khali – [111]

Written by Abdullah Jallow on . Posted in Basics, Contemporary Issues, Da'wah - Calling To Islam, History of Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Salaf As Saalih (Pious Predecessors), Scholars of Islam, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

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

What the people of desires say about Ahlus Sunnah (is that) their preoccupation with refutations is incorrect; no, they are busy with beneficial knowledge, then they would refute the people of bidah when there is a need.

This is nobility because (refutation against ahlul bidah) is (an act of) sincerity to Allah and to His Book; (sincere advice) to the Muslim rulers and their common folk – a path they follow based on the path of the (pious) predecessors to protect the religion.

Source: An Excerpt from Juhud Al-Allamah Rabee Al-Mad’khali Fee Naqd Shubuhaat Al-Hizbiyyeen page 79

 

Allah is Al-Afuww

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

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

Allah, The Most High, said:

إِن تُبْدُوا۟ خَيْرًا أَوْ تُخْفُوهُ أَوْ تَعْفُوا۟ عَن سُوٓءٍ فَإِنَّ ٱللَّهَ كَانَ عَفُوًّا قَدِيرًا

Whether you (mankind) disclose (by good words of thanks) a good deed (done to you in the form of a favour by someone), or conceal it, or pardon an evil, verily, Allah is [عَفُوًّا قَدِيرًا – Ever Oft­-Pardoning, All-Powerful.] [An-Nisa 149]

Al-Afuww: The One Who pardons again and again. The One Who continues to pardon the sins of His servants, and leaves off punishment for them. The One Who pardons His slaves so that they do not suffer the consequences of their sins if they repent. [1]

Imam Muhammad ibn Salih al-Uthaymin, may Allah have mercy upon him, said:

Ā’ishah, may Allah be pleased with her, said to Allāh’s Messenger, peace and blessings of Allah be upon him: If I happen to know which night is Laylat al-Qadr, what should I say therein (or during it)?” He said: Say:

اللهم إنك عفو تحب العفو فاعف عني

O Allah, You are Pardoning and You love to pardon, so pardon me.”

“Al-ʿAfuw” is the One who overlooks and forgives the sins of His servants. He, Glorified be He and The Most High, is Ever Oft-Pardoning, All-Powerful, meaning: He pardons while having the power to punish. He is not like a human being who when unable to do something, he says, “I pardon you”, whereas Allah forgives despite having full power, and this is the perfection of pardon. So on Laylat al-Qadr you say the best supplication you can make which is:

اللهم إنك عفو تحب العفو فاعف عني

“O Allah, You are Pardoning and You love to pardon, so pardon me.” [2]

The Virtue of Repentance

Allah, The Most High, said:

وَٱلَّذِينَ إِذَا فَعَلُواْ فَـٰحِشَةً أَوۡ ظَلَمُوٓاْ أَنفُسَہُمۡ ذَكَرُواْ ٱللَّهَ فَٱسۡتَغۡفَرُواْ لِذُنُوبِهِمۡ وَمَن يَغۡفِرُ ٱلذُّنُوبَ إِلَّا ٱللَّهُ وَلَمۡ يُصِرُّواْ عَلَىٰ مَا فَعَلُواْ وَهُمۡ يَعۡلَمُونَ

And those who, when they have committed an immoral act or wronged themselves with evil, remember Allah and ask forgiveness for their sins; – and none can forgive sins but Allah – and do not persist in what they have done, while they know. [Aal Imran. 135]

وَٱلَّذِينَ إِذَا فَعَلُواْ فَـٰحِشَةً أَوۡ ظَلَمُوٓاْ أَنفُسَہُمۡ ذَكَرُواْ ٱللَّهَ فَٱسۡتَغۡفَرُواْ لِذُنُوبِهِمۡ

“And those who, when they have committed an immoral act or wronged themselves with evil, remember Allah and ask forgiveness for their sins”.

Meaning: When they commit sins, they return to Allah in repentance and seek His protection from the evil consequences that might reach them in future due to their evil deeds, and seek forgiveness for the evil deeds which they have already committed.

وَلَمۡ يُصِرُّواْ عَلَىٰ مَا فَعَلُواْ وَهُمۡ يَعۡلَمُونَ

“And do not persist in what (wrong) they have done, while they know”.

Meaning: They repent from their sin, turn to Allah in repentance soon afterwards, refrain from persisting upon disobedience and they know that Allah forgives whoever repents.

أُوْلَـٰٓٮِٕكَ جَزَآؤُهُم مَّغۡفِرَةٌ۬ مِّن رَّبِّهِمۡ وَجَنَّـٰتٌ۬ تَجۡرِى مِن تَحۡتِهَا ٱلۡأَنۡہَـٰرُ خَـٰلِدِينَ فِيہَا‌ۚ وَنِعۡمَ أَجۡرُ ٱلۡعَـٰمِلِينَ

For such, the reward is Forgiveness from their Lord, and Gardens with rivers flowing underneath (Paradise), wherein they shall abide forever. How excellent is this reward for the doers (who do righteous deeds according to Allah’s Orders). [3] And they know that persisting upon sin is harmful and abandoning it is a foremost obligation. [4]

When they commit evil deeds -be it major or minor- they hasten towards repentance, seek forgiveness, remember their Lord, the promise given to the disobedient ones and the promise given to those who fear Him, thus, they ask for forgiveness, ask Allah to hide their faults, stop committing the sins and are regretful. And due to this, Allah said about them:

أُوْلَـٰٓٮِٕكَ جَزَآؤُهُم مَّغۡفِرَةٌ۬ مِّن رَّبِّهِمۡ وَجَنَّـٰتٌ۬ تَجۡرِى مِن تَحۡتِهَا ٱلۡأَنۡہَـٰرُ خَـٰلِدِينَ فِيہَا‌ۚ وَنِعۡمَ أَجۡرُ ٱلۡعَـٰمِلِينَ

For such, the reward is Forgiveness from their Lord, and Gardens with rivers flowing underneath (Paradise), wherein they shall abide forever. How excellent is this reward for the doers (who do righteous deeds according to Allah’s Orders)]. [5]

Allah, The Most High, said:

يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُواْ تُوبُوٓاْ إِلَى ٱللَّهِ تَوۡبَةً۬ نَّصُوحًا عَسَىٰ رَبُّكُمۡ أَن يُكَفِّرَ عَنكُمۡ سَيِّـَٔاتِكُمۡ وَيُدۡخِلَڪُمۡ جَنَّـٰتٍ۬ تَجۡرِى مِن تَحۡتِهَا ٱلۡأَنۡهَـٰرُ يَوۡمَ لَا يُخۡزِى ٱللَّهُ ٱلنَّبِىَّ وَٱلَّذِينَ ءَامَنُواْ مَعَهُ ۥ‌ۖ نُورُهُمۡ يَسۡعَىٰ بَيۡنَ أَيۡدِيہِمۡ وَبِأَيۡمَـٰنِہِمۡ يَقُولُونَ رَبَّنَآ أَتۡمِمۡ لَنَا نُورَنَا وَٱغۡفِرۡ لَنَآ‌ۖ إِنَّكَ عَلَىٰ ڪُلِّ شَىۡءٍ۬ قَدِيرٌ۬

O you who believe! Turn to Allah with sincere repentance! It may be that your Lord will remit from you your sins, and admit you into Gardens under which rivers flow [Paradise] the Day that Allah will not disgrace the Prophet [Muhammad] and those who believe with him, their Light will run forward before them and with [their Records Books of deeds] in their right hands they will say: ‘’Our Lord! Keep perfect our Light for us [and do not put it off till we cross over the Siraat (a slippery bridge over the Hell) safely] and grant us forgiveness. Verily, You are Able to do all things.’’

يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُواْ تُوبُوٓاْ إِلَى ٱللَّهِ تَوۡبَةً۬ نَّصُوحًا

“O you who believe! Turn to Allah with sincere repentance”.

Umar Ibn Khattab said:

Sincere repentance is that a person repents from sins and reminds himself not to return to sinning. Al-Hasan Al-Basri was asked about sincere repentance, he said: “It is regret (felt in) the heart, asking for forgiveness with the tongue, the limbs refrain from sinning and being cautious of returning to sin”. Ibn Mas’ud said: ‘’Sincere repentance expiates every evil deed”, then he recited the Ayah ah [i.e. Ayah 8 Surah At-Tahreem] [6]

Shaqeeq Al-Balkhi said:

“The signs of repentance are: Weeping over what has preceded, fear of falling into sin (again), keeping away from evil companions and accompanying the good people”. [7]

[1] The Names and Attributes of Allah – By Shaikh Abu Talhah (may Allah have mercy upon him and his wife)

[2] Excerpt from this link: https://alathar.net/home/esound/index.php?op=codevi&coid=214530

[3] An Excerpt from ‘Al-Misbaah Al-Muneer Fee Tahdheeb Tafseer Ibn Katheer’.

[4] An Excerpt from Zad Al-Maseer Fee Ilm at- Tafseer’.

[5] An Excerpt from ‘Tayseer al-Kareem Ar-Rahmaan Fee Tafseer Kalaam al-Mannaan’.

[6] An Excerpt from Zad Al-Maseer Fee Ilm at-Tafseer’.

[7] Nazha Al-Fudalaa 711.

 

Uncle, what do you say about social media influencers, including Andrew Tate?!

Written by Abdullah Jallow on . Posted in Aqeedah (Creed & Belief), Basics, Contemporary Issues, Da'wah - Calling To Islam, Featured, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Prophets, Purification of The Soul, Qur'aan, Worship - 'Ibaadah'.

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

The Messenger Is The Criterion of Upright Conduct, Not Social Media Influences or Others

Allah, The Most High, said:

لَّقَدْ كَانَ لَكُمْ فِى رَسُولِ ٱللَّهِ أُسْوَةٌ حَسَنَةٌ لِّمَن كَانَ يَرْجُوا۟ ٱللَّهَ وَٱلْيَوْمَ ٱلْءَاخِرَ وَذَكَرَ ٱللَّهَ كَثِيرًا

Indeed in the Messenger of Allah (Muhammad) you have a good example to follow for him who hopes in (the Meeting with) Allah and the Last Day and remembers Allah much. [Al-Ahzab 21]

Imam Sufyan Ath-Thawri, may Allah have mercy upon him, used to say:

Indeed, the Messenger, peace and blessings of Allah be upon him, is the greatest criterion (i.e. amongst mankind and Jinn) and all matters are presented to him [i.e. for judgement] based on his manners, path and guidance, thus, whatever is in agreement with this is truth and whatever is in opposition is falsehood. [1]

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

He (the Messenger) serves as the definitive and weightiest criterion (for humankind and Jinn) through whose manners, statements and actions are measured the manners, statements and actions (of others). He is the manifest criterion that when followed a distinction is made between the people of guidance and the people of misguidance”. [2]

Shaikh Shamsuddeen Al-Afghaani, may Allah have mercy upon him, said:

Allah, The Most High, guided mankind through Muhammad, peace and blessings of Allah be upon him, and the clear manifest evidences given to him, peace and blessings of Allah be upon him – a guidance that could not be described by those who were well versed in the art of descriptions and (a guidance) that surpassed the knowledge of those with great perception. And through this guidance, Allah opened the eyes of the blind ones, the ears of the deaf ones and the hearts of the heedless ones. Allah, The Most High, united them on one religion-(the religion of pure Islamic monotheism) – and prior to that they were in complete disunity, enmity towards one another and followed corrupt creeds.

Allah united their hearts, thus they became true brothers in Islam through this great blessing. Thereafter, everything worshipped besides Allah, such as graves, trees, stones and idols ceased to exist and all worship was devoted to Allah alone. People followed the true Religion of Islamic monotheism and worshipped Allah alone, except those whom Allah willed that they were to remain as people of polytheism, hypocrisy and followers of the altered and distorted previous scriptures. The darkness of polytheism was dispelled and the banner of Tawheed was raised in the lands amongst the Arabs and non-Arabs.

Allah’s Messenger passed away, while Islam was established and in authority-superseding all other ways of life and creeds. Then the rightly guided khulafaa of the Messenger [Abu Bakr, Umar, Uthman and Ali continued to adhere to the path of the Messenger until the two powerful and great nations at the time-Rome and Persia-ended up in humiliation, degradation and in a state of fear after they had been in a state of security, and thus Caesar was restricted and besieged, and khosraw was subdued and destroyed. [3]

 

Two Essential Qualities of An Upright Universal Role Model – An Adherent to Pure Islamic Monotheism and Obedient To Allah  

Allah, The Mighty and Majestic, said:

إِنَّ إِبْرَٰهِيمَ كَانَ أُمَّةً قَانِتًا لِّلَّهِ حَنِيفًا وَلَمْ يَكُ مِنَ ٱلْمُشْرِكِينَ

Verily, Ibrahim was an Ummah (leader), Qanitan (obedient), Hanifan (one who worshipped Allah alone), and he was not one of the Mushrikeen (polytheists and those who associate partners with Allah in worship). [An-Nahl. 120]

Shaikh Abdur Razzaq Al-Badr, may Allah preserve him, said:

Ibrahim, peace be upon him, is the leader of the Hunafaa (the adherents to Tawhid) and this is why Allah said to him:

إِنِّى جَاعِلُكَ لِلنَّاسِ إِمَامًا

Verily, I am going to make you a leader (Prophet) of humankind. [Al-Baqarah. 124]

It is a tradition among people to align themselves with prominent figures, particularly those they deeply respect. Therefore, if an individual claims that their chosen leader is leader (a virtuous guide), it is important to recognise that no leader surpasses Prophet Ibrahim (after Prophet Muhammad). Allah said about Prophet Ibrahim:

وَمَن يَرْغَبُ عَن مِّلَّةِ إِبْرَٰهِۦمَ إِلَّا مَن سَفِهَ نَفْسَهُۥ

And who turns away from the religion of Ibrahim (i.e. Islamic Monotheism) except him who befools himself]! [Al-Baqarah. 130]

When an individual says that they follow a leader, it is essential to scrutinise the Aqeedah (Islamic Creed) of that individual whom they elevate to the status of leader. This evaluation should be conducted in accordance with the Qur’an to determine if he belongs to the adherents of Tawhid. Should someone attempt to validate the position of leader as a form of proof, it is imperative that this proof entails a thorough examination of the Aqeedah of the individual designated as leader- assessed based on the Qur’an and the authentic Sunnah, to ascertain whether he embodies the principles of Tawhid. Furthermore, Allah, the Mighty and Majestic, said regarding the Prophet:

لَّقَدْ كَانَ لَكُمْ فِى رَسُولِ ٱللَّهِ أُسْوَةٌ حَسَنَةٌ لِّمَن كَانَ يَرْجُوا۟ ٱللَّهَ وَٱلْيَوْمَ ٱلْءَاخِرَ وَذَكَرَ ٱللَّهَ كَثِيرًا

Indeed in the Messenger of Allah (Muhammad) you have a good example to follow for him who hopes in (the Meeting with) Allah and the Last Day and remembers Allah much. [Surah Al-Ahzab. 21] (1)

 

Saul, peace be upon him

Allah, The Exalted, stated about the Children of Israel:

وَقَالَ لَهُمْ نَبِيُّهُمْ إِنَّ ٱللَّهَ قَدْ بَعَثَ لَكُمْ طَالُوتَ مَلِكًا قَالُوٓا۟ أَنَّىٰ يَكُونُ لَهُ ٱلْمُلْكُ عَلَيْنَا وَنَحْنُ أَحَقُّ بِٱلْمُلْكِ مِنْهُ وَلَمْ يُؤْتَ سَعَةً مِّنَ ٱلْمَالِ قَالَ إِنَّ ٱللَّهَ ٱصْطَفَىٰهُ عَلَيْكُمْ وَزَادَهُۥ بَسْطَةً فِى ٱلْعِلْمِ وَٱلْجِسْمِ وَٱللَّهُ يُؤْتِى مُلْكَهُۥ مَن يَشَآءُ وَٱللَّهُ وَٰسِعٌ عَلِيمٌ

And their Prophet (Samuel) said to them, “Indeed Allah has appointed Talut (Saul) as a king over you.” They said, “How can he be a king over us when we are better fitted than him for the kingdom, and he has not been given enough wealth.” He said: “Verily, Allah has chosen him above you and has increased him abundantly in knowledge and stature. And Allah grants His Kingdom to whom He wills. And Allah is All-Sufficient for His creatures’ needs, All-Knower.” [Al-Baqarah 247]

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

He [Talut] was given deep insight and physical strength through which he was qualified for his position as king because if he had deep insight and the ability to implement the right decision, he will be able to fulfil this role in the most perfect manner. But if he lacks one of the two, he would not be able to do his job properly. If physically strong but lack deep insight, a king would be unsuccessful in running the affairs of the kingdom because his strength would not be utilised wisely. If he had deep insight but did not have the strength to implement any decisions, his insight would not benefit him because he would not be able to achieve anything. [2]

Role Models Must Be Followers of The Righteous 

Allah, The Most High, said:

وَٱلَّذِينَ يَقُولُونَ رَبَّنَا هَبْ لَنَا مِنْ أَزْوَٰجِنَا وَذُرِّيَّٰتِنَا قُرَّةَ أَعْيُنٍ وَٱجْعَلْنَا لِلْمُتَّقِينَ إِمَامًا

And those who say: “Our Lord! Bestow on us from our wives and our offspring who will be the comfort of our eyes, and make us leaders for pious. [Al-Furqan 74]

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

They ask Allah to grant them the comfort of the eye by making their wives and offspring obedient to Allah, and to grant them happiness in their hearts due to being followed by the righteous in obedience and servitude to Allah. This is because a trustworthy leader in the religion cooperates upon obedience and the call them to (sound) leadership in the religion, whose foundation is patience and certainty, as Allah said:

وَجَعَلۡنَا مِنۡہُمۡ أَٮِٕمَّةً۬ يَہۡدُونَ بِأَمۡرِنَا لَمَّا صَبَرُواْ‌ۖ وَڪَانُواْ بِـَٔايَـٰتِنَا يُوقِنُونَ

And We made from among them (Children of Israel), leaders, giving guidance under Our Command, when they were patient and used to believe with certainty in Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.). [As-Sajdah 24]

Thus, in their supplication to Allah that He makes them leaders of the righteous people, is that Allah guides, grants them success, bless them with beneficial knowledge and righteous actions–outwardly and inwardly–without which (sound) leadership in the religion cannot be achieved.

This is different from (merely) seeking leadership, for indeed its seekers hasten to obtain it in order to achieve their goals, exaltedness in the earth, enslavement and attachment of the hearts to them, and aiding them in all their goals, while they are exalted and everyone subservient to them. This pursuit of leadership brings about corruption – (the extent) which none can encompass (in their knowledge) except Allah- such as rebellion, envy, transgression, enmity, oppression, trials, being ardent in defending oneself at the expense of violating the rights of Allah, exalting those despised by Allah and belittling those honoured by Allah. [3]

Why Is Andrew Tate and Other Social Media Influencers Advised Openly When They Err?

Allah, The Most High, said:

كُنتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ تَأْمُرُونَ بِالْمَعْرُوفِ وَتَنْهَوْنَ عَنِ الْمُنكَرِ وَتُؤْمِنُونَ بِاللَّهِ

You [true believers in Islamic Monotheism, and real followers of Prophet Muhammad and his Sunnah (legal ways, etc.)] are the best of peoples ever raised up for mankind; you enjoin Al-Ma’ruf (i.e. Islamic Monotheism and all that Islam has ordained) and forbid Al-Munkar (polytheism, disbelief and all that Islam has forbidden), and you believe in Allah. [Aal Imran 110]

Shaikh Al-Islam Ibn Taymiyyah, may Allah have mercy upon him, said: If a man commits evil openly, denouncing him openly is not tantamount to backbiting him. It is obligatory to chastise him openly with what would prevent him from (the evil), such as boycotting and other than that”. [4]
Imam Abdul Azeez Bin Baaz, may Allah have mercy upon him, was asked: When should advice be given in private or openly?
Response: The one giving advice does what is best. If he sees that it is more beneficial in secret, he advises secretly; if he sees that it is more beneficial to do so openly, he does so. However, if the sin is committed secretly, the advice can only be given secretly. If he knows about his brother that he sins in secret, he advises him in secret and does not expose him. But if the sin is committed openly- seen by the people, for example, a person starts drinking alcohol in a gathering, then one must denounce it openly; or if a person started calling (others) to drink alcohol or to fornicate, whilst one is present, he should say, “O my brother! This is not permissible”. [5]
——————————————————————-
[1] An Excerpt from ‘Sharh Kitaab At-Tawheed’. Audio Lesson 1 

[2] Tafsir As-Sadi

[3] An Excerpt from Ar-Ruh. 487-489

[4] Majmoo Al-Fataawaa 28/217
[5] Majallah Al-Islaah. (Number 17/241). Date: 23/6/1993

Liars in the Time of Tribulation: Those Who Appeared, Those Who Remain, and Those Yet to Come

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Basics, Bid'ah (Innovation), Contemporary Issues, Deviated Groups, Sects and Parties, Fitnah, History of Islam, Innovations In Islam (Bidah), Khawaarij, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Refutations, Sahaabah, Shi'a, Sufis.

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

Al-Allamah Rabee Bin Hadi Al-Madkhali, may Allah have mercy upon him, said:

Amongst the different types of liars are the Dajajilah [i.e. those whose lies are accompanied with deception, beatification of the lies and tricks to convince the people], whom the Prophet, peace and blessings of Allah be upon him, spoke about, and the reality testifies to the truthfulness of that which this noble Messenger stated, because he never speaks out of his own desire. He, peace and blessings of Allah be upon him, said:

“The hour will not be established until two big groups fight each other whereupon there will be a great number of casualties on both sides and they will be following one and the same religious doctrine, and until about thirty Dajjals and liars appear, and each one of them will claim that he is Allah’s Messenger, and until sound religious knowledge is taken away [i.e. due to death of rightly guided scholars], earthquakes will increase in number and time will pass quickly”. [Al-Bukhari]

The testimony in this hadith is the statement of the Messenger, peace and blessings of Allah be upon him, “Until about thirty Dajjals and liars appear, and each one of them will claim that he is Allah’s Messenger”. The Messenger said: “During the close approach of the hour there will be liars, so beware of them”.

Unfortunately, many people do not take this Prophetic advice in order to be cautious of the liars. There is a long hadith narrated by Thawban, may Allah be pleased with him, from Allah’s Messenger, peace and blessings of Allah be upon him, who said: “What I fear for you the most is the leaders of misguidance” until he said, “Indeed, there will be thirty liars in my Ummah and each of them will claim that he is a Prophet, but I am the seal of the Prophets and there no Prophet after me”.

The greatest trial will be that of the greatest Dajjaj whom all the Prophets warned against, and the one who warned against him the most was our Prophet, peace and blessings of Allah be upon him. The narrations regarding this are Mutawatir and its affair is well-known amongst the Muslims, but despite this, Allah’s Messenger stated that there is one more dangerous for the Ummah than Dajjaj. Sam’an, may Allah be pleased with him, said: One morning, Allah’s Messenger, peace and blessings of Allah be upon him, mentioned Dajjal as something despised but also alarming, until we thought that he was in the stand of date-palm trees. When we came to Allah’s Messenger in the evening, he saw that (fear) in us, and said: “What is the matter with you?” We said: “O Messenger of Allah! You mentioned Dajjal this morning, and you spoke of him as something despised but also alarming, until we thought that he was in the stand of date-palm trees”. He said: “There are things that I fear more for you than the Dajjal. If he appears while I am among you, I will contend with him on your behalf, and if he appears when I am not among you, then each man must fend for himself, and Allah will take care of every Muslim on my behalf”. [Sahih Muslim 2933]

Amongst these Dajjals whom Allah’s Messenger warned against was Musaylimah – the Liar at Yamaamah – and Al-Aswad Al-Unsee who claimed prophethood, and as a result many Arabs left Islam. Allah destroyed them and others were destroyed, and their trial was ended by way of the swords of the companions of Allah’s Messenger. And amongst the liars who claimed prophethood was Mukhtar Bin Abee Ubayd Ath-Thaqafee, the liar about whom the Messenger said: “A liar will appear from Thaqeef a blood shedder”. [Sahih Muslim 2545] The liar was Al-Mukhtar and the blood shedder was al-Hajjaj. And from those who claimed prophethood was Al-Harith – the liar, and Ghulam Ahmad Al-Qadiyaanee Al-Hindee who has followers dispersed in the world and they claim that Prophethood is still ongoing. Every liar has other wicked liars connected to him – those similar to their Shaikh.

And from these liars in general was the Yahudi, the wicked Abdullah Ibn Saba, who falsely claimed to be Muslim and incited many of the rabble against the Rightly Guided Khalifah Uthmaan Bin Affan, may Allah be pleased with him, until he was martyred in that trial. He is the founder of the doctrine of the Rafidah (Shiites) and its filthy principles, and exaggeration regarding the status of the Prophet’s family until they deified them. Many of them declare Ali, may Allah be pleased with him, an object of worship and many of them say that Ali is the one whom the Prophet gave the authority of rulership after him. This is one of their lies! And that Ali will return to do such and such, meaning, he will kill AbuBakr and Umar, may Allah be pleased with them, and the five-hundred Khulafa of Banee Umayyyah and Banee Abbas. This wicked one [i.e. Ibn Saba] initiated the act of revilement against the companions of the Prophet and other matters related to the trial he initiated which the heretics promote and are firmly established upon, as well as the figureheads of the Rafidah- the liars. Thus, they fill the world with lies and slanders. Their religion is established on lies and misguidance.

And from those Dajjals (liars) are the figureheads of bidah and misguidance, such as Jahm Bin Safwan, the figureheads of the Khawarij, the Mutazilah, the Hululi Sufis and grave worshippers, such as Nidham Al-Mutazilee, Hallaj, the heretic, Ibn Arabi, the heretic, Ibn Sab’in, At-Tilimsaanee and other than them amongst the heretics – liars who hid within Islam, infiltrators within the ranks of the people of Tasawwuf. (This is) because the people of Tasawwuf were a fertile ground for these types of people amongst the heretics, just as the Rafidah are a spacious room for the heretics. Read below:

https://salafidawahmanchester.com/2019/04/a-brief-acquaintance-with-some-of-the-early-heretics-who-sought-to-corrupt-the-deen-and-failed-abdullah-bin-sabah-al-faraabee-ibn-sinaa-naseer-attoosee-and-others/

Amongst the liars in this era are the figureheads of the political groups, such as the secularists and Bathists (Arab Nationalists), and many of the people who carry alluring slogans in the name of Islam, such as Islamic socialism, Islamic democracy, the call to unity of religions and many other misguided claims made in the name of Islam. This takes place amongst groups that claim to elevate Islam very high and that they are established to return the Islamic Ummah to its past glory; however they increase the people in misguidance and darkness, and Allah’s Refuge is sought. This poses a more severe danger to the people and the youth, therefore it is obligated to the Muslims and the students of knowledge to be extremely cautious of all these types of people, warn the Muslims against their plots and plans, and unveil their secrets. [1]

Read detail article by Shaikh Abu Iyaad and Shaikh Abu Khadeejah [may Allah preserve them]:

Rafidi Shi’ah, Qadiani, and Sufi Propaganda Concerning the Arrival of the Mahdi, the Dajjaal and Eesa Ibn Maryam: http://www.dajjaal.com/liar/articles/kfqlm-rafidi-shiah-qadiani-and-sufi-propaganda-concerning-the-arrival-of-the-mahdi-the-dajjaal-and-eesa-ibn-maryam.cfm

The Anti-Christ DAJJĀL, the Return of the Messiah, JESUS Son of Mary and the Unleashing of Gog and Magog: https://www.abukhadeejah.com/dajjal-false-messiah-jesus-gog-magog/

Interpreting Current Events with Respect to the Signs of the Hour is the Task of Living Salafi Scholars – Not Social Media Influencers

[1]https://rabee.net/audio/%D8%AE%D8%B7%D9%88%D8%B1%D8%A9-%D8%A7%D9%84%D9%83%D8%B0%D8%A8-%D9%88%D8%A2%D8%AB%D8%A7%D8%B1%D9%87-%D8%A7%D9%84%D8%B3%D9%8A%D8%A6%D8%A9-%D9%88%D9%85%D9%88%D9%82%D9%81-%D8%A7%D9%84%D8%A5%D8%B3%D9%84/