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[4] Notification to Ahlul Bidah and The Mumayyi’ah: These Clarifications Are Coming Back!

Written by Abdullah Jallow on . Posted in Articles, Contemporary Issues, Da'wah - Calling To Islam, Deviated Callers & Individuals, Fitnah, Methodology - 'Manhaj', Pearls of Wisdom, Refutations, Scholars of Islam, Sin.

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

It is necessary to bring together the disparager and the disparaged, the refuter and the refuted, and to seek judgment in the (presence) of the scholars. It is not permissible to pass judgement on the refuted and disparaged person in absentia:

This is one of the Shubuhaat (1) of Adnan Ar’ur, when he used to demand (or request) from Shaikh Rabee, may Allāh have mercy upon him, to seek judgement (together with him) in the (presence) of Al-Allamah Al-Uthaymin, may Allāh have mercy upon him, concerning the Mukhaalafaat and Dalaalaat (2) for which he was criticised. He used to falsely accuse the scholars – who denounced him due to the observations they made regarding his falsehoods – that they pass judgment on him in absentia, meaning  before Al-Muhakamah (i.e. that in order to make a judgement against him, both him and his opponent must be present in the presence of a scholar), and according to him, this is not permissible.

Al-Allamah Rabee Al-Mad’khali, may Allāh have mercy upon him, was asked, as found in his treatise “Dar Baghi Adnan” about this Shubha (3): “What is your opinion regarding Adnan’s speech as follows: ‘Among the matters that are universally agreed upon by the nations- Jews, Christians, and Zoroastrians – is that during judicial rulings and judgement, it is incumbent to hear from both parties. It maybe that he did not intend this, maybe he did not desire it, maybe it is a slip of the tongue, maybe it is a Shami expression which is different from a Saudi, maybe it is a Maghribi expression which is different from a Mashriqi. (4) When a man rejects Niyyah [i.e. intention which is a requirement in acts of worship] in Islam, then a judgment is issued without hearing the other side, (leading to accusations of) disbelief; how is (this) disbelief? Meaning, what is its ruling (i.e. the ruling on rejecting Niyyah in islam)? A disbeliever! So how can one judge, be pleased with and accept that a person has rejected Niyyah in Islam merely based on a phone call from an unknown person. Masha-Allah, masha-Allah, (is this) based on knowledge and piety; masha Allah, based on understanding?! Someone on the phone from Europe is talking about a well-known person who is a pioneer in Dawah and lives among them, so what prevented them from verifying this issue?

Al-Allamah Rabee, may Allāh have mercy upon him, replied:

Indeed, we are profoundly flabbergasted by this man’s hotchpotch in his speech about the scholars, his belittling of them and his self-aggrandizement in this instance. We are profoundly flabbergasted that he conflates judicial rulings with fatwas, so, at times considering their responses as fatwas and at other times as judicial decisions. This is a strange hotchpotch and an atrociously flawed argument on his part. Sadly, he has placed himself in the position of mentoring senior scholars- members of the Council of Senior Scholars- who have devoted their lives to knowledge, fatwas, and judiciary rulings. They know what is required of them when a questioner asks them questions and when they issue rulings. In any case, it can be understood from his speech (i.e. Adnan) regarding judicial rulings that it is not permissible to issue rulings on someone who is absent under any circumstances.

This speech is false. There are numerous situations where a judgment can be made on a person who is absent and it is not a condition that he should be present, nor is a judge obliged to hear from both parties. This matter is well-established and its proof is that Hind bint Utbah said to the prophet Muhammad, peace and blessings of Allāh be upon him, “Indeed, Abu Sufyan is a stingy man and he does not give us what suffices me and my children, can I take from his wealth?” He (i.e. the prophet) said: “Take from his wealth that which suffices you and your children”. [Al-Bukhari 5364 and Muslim 1714]

He did not say: “Where is Abu Sufyan? Where is he, bring him to me so that he hears this speech?” Allāh’s messenger, peace and blessings of Allāh be upon him, passed a judgement on him while he was absent. He allowed this woman – the wife of Abu Sufyah – to take from his wealth even without his consent. This is a ruling on an absent person. In the Mad’habs of Ahmad, Shafi’i, and Malik, and other than them among the scholars of the Ummah, is that in matters regarding the rights of the people and mutual dealings, it is permissible to make a judgement on the one who is absent.

Here, I reference what Al-Bukhari has stated. He said: “Chapter: Judgment on the one who is absent” with his chain of narration to Urwah, from Aisha that Hind said to the Prophet, peace and blessings of Allāh be upon him, “Indeed, Abu Sufyan is a stingy man and I am in need from his wealth”, so he said: “Take what suffices you and your children in a reasonable manner”. Al-Hafidh (i.e. Ibn Hajr) said about the statement “(Judgement) on the one who is absent”, meaning, (concerning) the rights of the children of Adam, but not Allāh’s rights, based on the consensus (of the scholars that this applies) even if evidence is established against an absent person regarding theft, for instance, financial judgments that is other than the judgment of cutting the hand. Ibn Battal said: “Malik, Al-Layth, Al-Shafi’i, Abu Ubaid, and others have permitted judgments on the absent person”.

Ibn Abd al-Barr said: “the comprehensive nature of judicial rulings in lawsuits”. Judgment can be made against an absentee with regards to rights, mutual dealings, debts, and all rights, with the exception of real estate because no judgement is made about it, except if the person’s absence is prolonged and it harms his opponent. If this becomes the case, a judgement is made. This is the Mad’hab of Malik. When it is the case that it is permissible to pass a judgment on a dead person, judgement on an absent person is even more permissible. Also, in the Mad’hab of Imam Ahmad, judgement on an absent person is permissible”. The author of “Al-Mughni” reported a difference of opinion on this matter, then he (concluded that what) carries more weight is the permissibility (of passing judgement on an absent person) and he used as evidence the hadith of Aa’isha in the story of Hind, while also pointing out contradictions in Abu Hanifa’s stance.

Adnan neither knows the value of the scholars nor the value of knowledge, nor does he know the conditions of Fatwa. Despite this, he behaves arrogantly towards the scholars and makes them the most ignorant people. So, all the nations make it a condition with regards to judicial rulings and lawsuits that the judge should hear from both parties; all the nations, in Adnan’s view, are acquainted with this, Jews, Christians, and Zoroastrians, while these scholars are ignorant of these matters that are known to the nations of disbelief.

Then the questioner said: May Allāh protect you. What is your view on his earlier statement where he said that perhaps it wasn’t intended that way, it could have been a slip of the tongue, or that the expression might differ between Syrian and Saudi dialects, or even between Moroccan and Eastern expressions, thus, one passes a judgement without hearing the other side in the matter of disbelief. How can that be considered disbelief, meaning, when a man rejects the Niyyah in Islam?

Shaikh Rabee- may Allāh have mercy upon him – responded: This man has elevated himself and his speech to a status unprecedented by anyone else. Scholars listen to the speech of a scholar or someone other than him, clarifies for him that it is a mistake, and then criticises. (For instance), one narrates a hadith and makes a mistake, he (another person) says: “So and so has made a mistake, so and so has misperceived, so and so makes a lot of mistakes, so and so narrates munkar hadith”. He does not summon this narrator and say: “Maybe you intended such and such; inform me of what you intended, perhaps you intended such”. (Rather), he passes judgement on his speech that it is an error. He reads a book, then finds an error in it, he authors volumes to debate this scholar regarding what he considers as mistakes, and none says that (one uses) this method mentioned by Adnan.

Ash-Shafi’i engaged in discussions with Malik and Muhammad ibn al-Hasan, the companion of Abu Hanifa, regarding statements they made and rulings they issued. No one said to him: “Why did you approach Muhammad ibn al-Hasan or why did you not engage in discussion with Malik during his lifetime. Why? Why? Why?” No one says this, except the ignorant and the dull-witted who utter the likes of this speech, and put forward such objections. The Salaf used to critique people regarding their beliefs, their statements, and their actions, and they considered this as part of enjoining good and forbidding evil. They would issue fatwas based on the statements they received, and no one says they did not summon the speaker and say, “What did you intend, this or do you intended such and such”.

An Excerpt from Juhud Al-Allamah Rabee Al-Mad’khali Fee Naqd Shubuhat Al-Hizbiyeen An Manhaj An-Naqd Inda Ahli As-Sunnah As-Salafiyyeen 165-170. Compiled by Shaikh Ahmad Az-Zahrani, may Allah preserve him.

[1] Shubuhaat: doubts or ambiguities that are made to resemble truth but are falsehood in reality

[2] Mukhalafaat: deeds, beliefs, or methodologies that are opposition to what is right in the divine legislation. Dalaalaat: deeds, beliefs or methodologies that are tantamount to misguidance in religious practice.

[3] Shubhah: the singular of Shubuhaat

[4] Shaam: includes countries like Syria, Lebanon, Palestine etc. Maghrib: includes Algeria, Libya, Morocco, Tunisia etc. Mashriqh: includes Egypt, Sudan, etc

A Detailed Explanation on the Ruling of Image Making – By Shaikh Mustapha Mubram

Written by Abdullah Jallow on . Posted in Articles, Basics, Contemporary Issues, Fitnah, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul.

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

A Detailed Explanation on the Ruling of Image Making- By Shaikh Mustapha Mubram, may Allah preserve him

PDF Link Below

A Detailed Explanation on the Ruling of Image Making

 

Narratives of ‘Digital Tyranny’

Written by Abdullah Jallow on . Posted in Articles, Contemporary Issues, Fitnah, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Refutations.

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

Narratives of ‘Digital Tyranny’ as Instruments of Destabilisation in Muslim Countries

Abu Hurairah [may Allah be pleased with him] narrated that the Prophet peace and blessings of Allah be upon him] said, “Verily, the leader is a shield behind whom they fight and he protects them. If he commands fear of Allah and justice, he will have a reward. If he commands something else, it will be against him”. [1]

“The leader is a shield”, meaning, he is like a shelter because he prevents the enemy from harming the Muslims, preventing people from (harming) each other, and safeguarding the Muslim nation, and the people fear his authority. “Behind whom they fight”, meaning, they fight next to him against the non-believers (i.e. those non-Muslim nations that declare war against Muslim nations), the insurgents, the Kharijites, and all those who commit corruption and injustice. [2]

Undoubtedly, it is common knowledge that the advent of social media has brought forth a plethora of technological marvels, enabling individuals to engage, connect, and disseminate their creations with a diverse array of individuals hailing from various backgrounds. However, this invaluable medium of communication has regrettably fallen victim to the machinations of unscrupulous, malevolent, and cunning individuals, particularly those who orchestrate and wield influence over the discourse on social media platforms to sow discord within Muslim nations. In a matter of mere moments, they disseminate fabricated information far and wide, effortlessly translating it into numerous languages, both within their own circles and beyond, all under the guise of championing the concept of free speech. Henceforth, those who possess sound comprehension of the final infallible divine revelation do not under any circumstances predicate the notion of free speech upon the opinions of men; instead, they harbour a profound apprehension towards the repercussions of one’s words in both this life and the hereafter. They do not gauge the boundaries of free speech by the confines set forth by social media platforms; rather, they vigilantly shield themselves against any form of discourse that may precipitate ruin in this life and the next. The Messenger, peace and blessings of Allah be upon him, said: “Whoever believes in Allah and the Last Day should not hurt his neighbour, and whoever believes in Allah and the Last Day, should serve his guest generously, and whoever believes in Allah and the Last Day should utter what is good or keep silent.” [3] He also said, “When the son of Adam wakes up in the morning, all the limbs humble themselves before the tongue and say: “Fear Allah for our sake, (for) we are with you; if you are upright, we will be upright; and if you are crooked, we will become crooked”. [4]

Due to the rampant misuse of the privilege of free speech and freedom of expression through various social media networks and platforms, many Muslim authorities have emphasised the imperative of digital sovereignty, irrespective of any opposition they may encounter from tech conglomerates. They firmly believe in their right to restrain the influence of those who endeavour to disrupt the tranquillity of their lands under the guise of freedom, liberty, and free speech. It is abundantly evident to discerning individuals that the internet and social media have revolutionised numerous aspects of our lives, as they wield immense power to shape how people communicate and interact. Furthermore, it is crucial to acknowledge that these platforms can be exploited to manipulate human behaviour and emotions, destabilise nations, and exert an un-Islamic sway over public opinion.

Those who have mastered the art of sophistry, concealment, and misrepresentation proclaim, “Let not the rights of the populace be violated, nor their access to information be curtailed.” Yet, behind this facade of freedom of thought, they cunningly exploit their media platforms to cast a repugnant shadow upon sound beliefs and morality that are firmly grounded in the infallible final divine revelation. They employ captivating slogans and deceptive tactics to distort the true essence of sound beliefs, leading unsuspecting readers and listeners astray from the very truth that should awaken them to their fallacy. They bombard them relentlessly with a deluge of ambiguous information, leaving them ensnared in a perplexing state of doubt. These cunning individuals express their disapproval as Muslim countries and leaders strive for digital independence to safeguard their nations – vociferating, disseminating misinformation, and falsely accusing them of digital tyranny, as the Muslim leaders obstruct their channels of influence through which they sow discord, provoke the gullible, tarnish the morals of the Muslim youth, and undermine the stability of the Muslim countries. They say that Social Media Platforms serve as a gateway to foster communication and enable individuals to explore beyond their immediate cultural boundaries. Nevertheless, this technological advancement has inadvertently provided a platform for certain cunning ideologues, demagogues, militant secularists and liberalists, and instigators to effortlessly reach the susceptible populace in Muslim nations. This unrestricted access has, at times, granted them the power to sway public sentiment and lead astray a multitude of individuals.

Undoubtedly, the unrestricted availability of information often leads to confusion among individuals, making it difficult for them to accurately differentiate between falsehood and truth, clarity and ambiguity. Similar to how the Khawarij (ISIS and other terrorist groups) exploit Social Media Platforms to mislead young Muslims, certain ideologues, demagogues, rabble-rousers and their followers exploit these platforms to corrupt the minds of Muslim youth under the guise of free speech and liberty. Al-Allamah Salih Al-Fawzan, may Allah preserve him, stated, “The social structure of this country (Saudi Arabia) will be destabilised if its security is lost, then where would the Islamic world proceed? Due to this, the adversaries of Islam conspire against this country day and night, as you all know, sometimes scheming to sow seeds of doubt regarding its creed and propagate repugnant views among the offspring of the Muslims to instill idleness, extremism, or taking up arms, wield explosives, or to cause destruction; sometimes by corrupting manners, promoting forbidden activities and desires among the Muslim youth to corrupt their manners and strip them of their religious (convictions) under the guise of freedom of expression and other false statements”. [5]

This is how certain ideologues and their counterparts orchestrate and govern the discourse on social media, exerting their dominance over the dissemination of news to further their own agendas. They display a complete disregard for the number of individuals who may be sacrificed, as long as their own safety remains intact and beyond the reach of any Muslim governments seeking justice. Consequently, it is understandable why certain Muslim governments endeavour to establish provisions to protect their “digital sovereignty” and suppress the corrupt influence wielded by these individuals. They possess the rightful authority to regulate and determine what measures will safeguard the prosperity of their nations and establish the necessary guidelines. Muslim leaders are justified in intervening when certain individuals misuse media outlets to sow discord, disrupt peace, and threaten security. They have the authority to restrict access to these platforms, enforce compliance, and require data to be stored within Muslim territories to prevent any abuse of freedom of speech.

It is truly astonishing to witness the audacity of certain opportunistic ideologues and demagogues who have the nerve to lament about other nations hacking their networks and destabilising their crucial political institutions, all the while being guilty of the very same offense! It is simply mind-boggling how these individuals dare to complain about other nations expanding their influence, exploiting the divisions among their own citizens, and launching attacks on their social fabric based on race, gender, class, and religion when they (themselves) are guilty of perpetrating such crimes! The sheer hypocrisy is astounding! Furthermore, it is astonishing how these individuals have the gall to complain about a strategy being employed to destabilise their own country and exacerbate existing divisions when they are guilty of employing the very same strategy! It is a clear case of double standards and hypocrisy. This is one of their objectives on social media platforms, whilst awaiting the emergence of their pawns and internal plotters, who cunningly propagate slogans in the name of so-called liberty and freedom of expression. Subsequently, the gullible masses fall prey to their deceitful and embellished catchphrases. Both the Khawarij and certain ideologues, demagogues, globalists, and agitators have exploited social media networks and platforms to incite Muslims to take to the streets, thereby causing the ignorant among us to unwittingly dismantle our homelands. Hence, one must not be swayed by the alluring proclamations of these internal conspirators, regardless of how they adorn their rhetoric. Allah says:

وَمِنَ ٱلنَّاسِ مَن يُعۡجِبُكَ قَوۡلُهُ ۥ فِى ٱلۡحَيَوٰةِ ٱلدُّنۡيَا وَيُشۡهِدُ ٱللَّهَ عَلَىٰ مَا فِى قَلۡبِهِۦ وَهُوَ أَلَدُّ ٱلۡخِصَامِ
وَإِذَا تَوَلَّىٰ سَعَىٰ فِى ٱلۡأَرۡضِ لِيُفۡسِدَ فِيهَا وَيُهۡلِكَ ٱلۡحَرۡثَ وَٱلنَّسۡلَ‌ۗ وَٱللَّهُ لَا يُحِبُّ ٱلۡفَسَادَ
وَإِذَا قِيلَ لَهُ ٱتَّقِ ٱللَّهَ أَخَذَتۡهُ ٱلۡعِزَّةُ بِٱلۡإِثۡمِ‌ۚ فَحَسۡبُهُ ۥ جَهَنَّمُ‌ۚ وَلَبِئۡسَ ٱلۡمِهَادُ

And of mankind there is he whose speech may please you (O Muhammad), in this worldly life, and he calls Allah to witness as to that which is in his heart, yet he is the most quarrelsome of the opponents. And when he turns away, his effort in the land is to make mischief therein and to destroy the crops and the cattle, and Allah likes not mischief. And when it is said to him, “Fear Allah”, he is led by arrogance to (more) crime. So enough for him is Hell, and worst indeed is that place to rest! [Al-Baqarah. 204-206]

Despite the elucidations and admonitions provided by the senior Salafi scholars concerning the pernicious nature of the internet, orchestrated by those who exploit it to instigate discord among Muslim nations, certain duplicitous ideologues and demagogues are expeditious in their condemnation of Muslim governments when they expunge certain prominent video-sharing and microblogging platforms. Imagine the potential harm that could arise when corrupt individuals and troublemakers are given unrestricted access to a Muslim nation with approximately 34 million internet subscribers, 33 million users on various social media platforms, and 12 million individuals on a microblogging platform. It is truly heartening for believers when Muslim authorities take decisive action to shut down any network that promotes discord, violence, and chaos under the guise of peaceful protest and freedom of speech. The protection of the religion, lives, mental well-being, dignity, and resources of the Muslim community should always take precedence over financial gain, opinions that go against Islamic teachings, the supposed right to freedom of expression, and the alleged freedom of peaceful assembly. May Allah bestow more wisdom and firm resolve to the Muslim rulers in the fight against those who manipulate the public through language, gestures, and visuals – overwhelming individuals with content that undermines the morals ordained by Allah and substituting them with ideas that lead to disbelief, polytheism, vain desire, deviance, and corruption under the guise of digital freedom; endorsing wickedness and falsehood through rhetoric, all the while concealing righteousness and truth.

Indeed, it is truly pleasing to the hearts to see some telecommunication companies and phone operators in Muslim countries opting for locally developed apps over foreign ones. This move not only ensures the safety of citizens’ data within the country but also helps in prosecuting those who break the law, particularly those who incite social unrest. The Muslim authorities are to be commended for enhancing cybersecurity, safeguarding personal data, and upholding digital sovereignty to prevent malicious external forces from exploiting the data for their agendas. It is truly fascinating to witness the stark contrast in reactions when non-Muslim nations take measures to safeguard their national security, foreign policy, and economy by imposing restrictions on foreign apps and technologies. These nations recognise the imperative need to shield their internet-connected banks, trading systems, oil and water pipelines, dams, hospitals, and other vital infrastructures. Surprisingly, the naysayers and troublemakers remain conspicuously silent during these endeavours. However, their voices suddenly become amplified and filled with outrage when Muslim nations adopt similar measures. It seems that their discontent stems from the fact that they aspire to exploit social media platforms for purposes of cultural crusade. Nevertheless, certain Muslim nations and leaders have chosen to disregard the rhetoric of these detractors, as they comprehend the inherent risks associated with relying solely on foreign technology. Placing absolute reliance on such matters would entail the management of crucial infrastructure and communication systems that are entirely situated within foreign data centers and subject to foreign laws. Hence, it would be preposterous for anyone to criticise Muslim rulers for their pursuit of digital sovereignty, a path – inShaaAllah- that safeguard Muslim nations.

Similarly, it brings immense joy to one’s heart when some Muslim Governments expound upon the imperative nature of possessing cyber and electronic weaponry. This is because these formidable tools, when strategically employed, possess the capability to neutralise the ballistic missiles of hostile and aggressive proxies of the Rafidah and others during periods of strife, effectively incapacitating their Defence Industry and military command and control networks, thereby rendering the hostile enemy powerless by the Will of Allah. This noble initiative reminds us of the advice of Imam Abdul Azeez Bin Baz, may Allah have mercy upon him, regarding the dangerous causes of weakness. These causes include the negative consequences and implications that arise from weakness in the face of the enemy, as well as delays in taking action. It also involves inclining towards forbidden desires, being preoccupied with distractions that hinder us from the path of Allah and guidance, and lacking preparation in terms of industry and weaponry to effectively combat the enemy. The Imam emphasized the importance of industry in Muslim countries, highlighting the need for preparation and strength to deter enemies. Individuals must be self-sufficient and well-prepared so that enemies are aware of their capabilities and are deterred from aggression. It is also important to maintain physical fitness and avoid excessive luxury, to be ready for any potential conflict. Cooperation between the state and the people is essential in obeying Allah and His Messenger, as well as in making necessary preparations for defense, as stated in the Quran: [وَأَعِدُّوا لَهُمْ مَا اسْتَطَعْتُمْ مِنْ قُوَّةٍ – And make ready against them all you can of power]. [Al-Anfal. 60]

It is obligatory to make physical preparations – to equip ourselves with defensive and military gear, as well as other necessary equipment, to rely solely on what Allah has bestowed upon us and not be dependent on what our adversaries possess. Engaging in combat with the weapons our enemies possess is exceedingly challenging to attain because if the enemy obstructs our access to weaponry, how can we effectively fight in addition to poor insight and insufficient knowledge? [6]

The main duty of carrying out this endeavour rests on the shoulders of Muslim governments and their representatives, not on Hizb at-Tahreer or other extremist factions such as ISIS. The Muslim rulers, may Allah bless them with a firm resolve, have diplomatic relationships with other nations, and we beseech Allah to bless them with triumph in their efforts to protect Islam and the Muslim populace. May Allah pardon our faults and oversights. Ameen.

Must read on these links articles by Shaikh Abu Iyaad, may Allah preserve him.

Salafi Shaikh Fawzaan on Jihaad in our times and the guidelines of Jihaad according to Islam
https://www.abukhadeejah.com/salafi-shaikh-fawzaan-on-jihaad-in-our-times-and-the-guidelines-of-jihaad-according-to-islam/

The Islamic Shariah on the Foundation of Muslim Relations With Non-Muslims Who Do Not Show Aggression and Hostility
http://www.shariah.ws/articles/szsumlh-the-foundation-of-muslim-relations-with-non-muslims-who-do-not-show-aggression-and-hostility.cfm

Islam and the Muslims Are Free and Innocent of the Kharijite Extremists and the Islamic Shariah Has Come With a Command to Fight Them
http://www.shariah.ws/articles/nmsdfkp-islam-and-the-muslims-are-free-and-innocent-of-the-kharijite-extremists.cfm

[1] Ṣaḥih Muslim 1841

[2] Sharh Sahih Muslim 12/193. Publisher: Daar Al-Kutub al-Ilmiyyah. 1st Edition 1421 AH (2000)]

[3] Al-Bukhaari 6136]

[4] Sahih At-Tirmidhi Number 2407

[5] http://www.alfawzan.af.org.sa/node/2529. paraphrased

[6]https://binbaz.org.sa/discussions/42/%D8%A7%D8%B3%D8%A8%D8%A7%D8%A8-%D8%B6%D8%B9%D9%81-%D8%A7%D9%84%D9%85%D8%B3%D9%84%D9%85%D9%8A%D9%86-%D8%A7%D9%85%D8%A7%D9%85-%D8%B9%D8%AF%D9%88%D9%87%D9%85-%D9%88%D9%88%D8%B3%D8%A7%D9%89%D9%84-%D8%A7%D9%84%D8%B9%D9%84%D8%A7%D8%AC paraphrased

[3] Notification to Ahlul Bidah and The Mumayyi’ah: These Clarifications Are Coming Back!

Written by Abdullah Jallow on . Posted in Articles, Basics, Bid'ah (Innovation), Contemporary Issues, Innovations In Islam (Bidah), Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Refutations, Scholars of Islam.

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

Al-Allamah Rabee Bin Hadi Al-Mad’khali Madkhali, may Allah have mercy upon him, stated:

After speaking about those – amongst the different factions of the Jahmiyah, the Khawaarij, the Rawafid and the Qadariyyah, and the reason behind such Takfeer – who excommunicate (Muslims) based on falsehood , Shaikh Al-Islam Ibn Taymiyyah [may Allah have mercy upon him] stated:

On the opposite side of these people who make Takfeer based on falsehood, there are a people who do not know the creed of Ahlus Sunnah Wal-Jamaa’ah as it should be; or they know some of it and are ignorant of some. And perhaps what they know of it, they do not clarify for the people, rather they conceal it. They do they forbid innovations in religious affairs- neither censure the proponents of innovation in religious affairs nor chastise them; rather they may censure speech regarding the Sunnah and the fundamental principles of the religion – completely – and not differentiate between what the true adherents to the Prophetic tradition say and what proponents of religious innovations and schism say; or they would affirm all their differing paths in a manner similar to how the scholars would affirm the different opinions related to affairs of Ijtihaad in which difference of opinion is justified (or allowed). This path has overwhelmed many of the Murji’ah, some of the jurists, those pursuing the path of asceticism and the philosophers, just as it has overwhelmed – first and foremost – many amongst the people of desires and rhetoric. Both these paths are perverted, outside the Kitaab [i.e. The Qur’aan] and the Prophetic tradition”. [2]

After quoting the statement of Shaikh Al-Islam, Al-Allamah Rabee stated:

“I say, may Allah have mercy on Ibn Tamiyyah. Indeed, he clarified the situation of the people of his era and those before them, then what if he saw the situation of many amongst the Al-Jamaa’aat Al-Hizbiyyah Wal-Bid’iyyah [The Groups of Illegal Partisanship and Innovations in religious affairs] who ascribe themselves to true adherents to the Prophetic tradition and take cover behind him- in particular – to promote their falsehoods. What if he saw them whilst they have definitely gathered between the paths of the two groups- the khawaarij and those who follow their way in pronouncing Takfeer in the subject matter of Al-Haakimiyyah and the way of the Mur’jiah in the manner they approach the affair of people who are upon the major and numerous innovations in religious affairs, and equating innovation in religion to those affairs of the religion in which Ijtihaad is justified, whose people are rewarded alongside a refutation against their mistakes. In the view of these people, the leaders of Misguidance and innovation in religion are just like the Imams of Guidance and Sunnah. [3] 

Finally, Shaikh Al-Islam Ibn Taymiyah stated:

Rather what is obligatory is to clarify that which Allah sent His Messengers with and (revealed) in His Books – propagate that which the Messengers brought from Allah and fulfill the covenant which Allah took from the scholars. Therefore, it is obligatory to know that which the Messengers brought, believe in it, propagate it, call to it, striving with it, weigh up all that which the people embark upon – (statements, actions, religious fundamentals and subsidiary issues pertaining to the apparent actions of the Limbs and affairs related to actions of the heart)- under the Book of Allah and the Sunnah of His Messenger; neither following desires (through) customs, a school of law, a religious order, a leader or a predecessor; neither following conjecture through a weak hadith nor corrupt analogy, regardless whether it is an analogy that offers some degree of certainty or not; nor blindly following someone whom it is not obligated to follow his statement and deed, because indeed Allaah -in His Book – censured those who follow conjecture and that which their souls desire, whilst they abandon that which came to them from their Lord of Guidance. [4] 

[1]Majmoo Al-Fataawaa 12/467-468]

[2] Al-Mukhtaaraat Al-Bahiyyah Min Kutub Shaikh Al-Islaam Ibn Taymiyyah. Pages 62-63]

[3] Majmoo Al-Fataawaa 12/467-468

[2] Notification to Ahlul Bidah and Mumayyi’ah: These Clarifications Are Coming Back!

Written by Abdullah Jallow on . Posted in Articles, Basics, Bid'ah (Innovation), Contemporary Issues, Fitnah, Innovations In Islam (Bidah), Khawaarij, Methodology - 'Manhaj', Purification of The Soul, Refutations, Scholars of Islam, Shi'a, Sin.

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

Al-Allamah Rabee Bin Haadi Al-Madkhalee, may Allah have mercy upon him, said:

By Allah! Islam and the Muslims are not ruined except by these categories of (people) amongst the people of bidah and misguidance- the khawarij and those similar to them, and those who are worse, such as the rawaafid. The rawaafid are worse than the khawarij, and Ikhwaan al-Muslimoon (i.e. the sect -the Muslim brotherhood in Egypt and elsewhere) ally with them and they say: “They (rawaafid) are our brothers; the differing between us and them is like the differing between (Imaam) Maalik and (Imaam) Shaafi’ee” meaning: “The differing between us (i.e. Ikhwaan Muslimoon) and them (i.e. rawaafid shiites) is based on ijtihad, and if Imaam (Maalik) and (Imaam) Shafee’ee differ in (some) affairs, they are all rewarded; and if we (ikhwaan al-muslimoon) differ with the rawaafid shiites, then us and them are rewarded”.

O deceivers! The rawaafid (shiites) revile the Sahaabah and declare them disbelievers; they revile the wives of the Messenger, peace and blessings of Allah be upon him; they say that the Qur’an is distorted; they have shir’kiyyaat (beliefs and acts of major polytheism) and they deify the leaders of the Prophet’s family. So does all of this not harm them (i.e. harm their claim to Islam)? Is this not irjaa?! (i.e. O Ikhwaanis! Is this alliance of yours with the rawaafid and that the differing between you and them is like the differing between Imaams Maalik and Shaafi’ee not Ir’jaa?!) [Adh-Dhari’ah 1/162]

Al-Allamah Salih Al-Fawzaan, may Allah preserve him, stated:

The wars that take place between the Muslims and the splitting are only brought about by the people of desires, such as the Khawaarij, the Mutazilah and other than them! The people of desires are the ones who cause the fitnah—the Mutazilah, the khawaarij, the Rawaafid (Shiites) and other than them. Fitnah does not occur except from them and as a result of them. Who murdered Uthmaan (radiyallaahu-anhu)? Who murdered Ali (radiyallaahu-anahu)? Who were the ones that ignited the fitnah between the Muslims thereafter? It was no one else other than those people of desires. Who misled Al-Mamoon and those rulers who came after him to put Ahlus Sunnah to trial, until their Imaam Ahmad Bin Hanbal (rahimahullaah) was beaten and imprisoned? It was no one else other than the people of desires. Who brought about the imprisonment of Shaikhul Islaam Ibn Taymiyyah (rahimahullaah) until he died in prison? It was no one else other than those people of desires! It is upon us to be cautious of these people because the end result of their fitnah leads to the splitting of the unity of the Muslims, rebellion against the Muslim rulers and splitting the Jamaa-ah of the Muslims, so that they become divergent groups and parties, which is the opposite of being one united Ummah. Paraphrased… listen to audio on this link: https://salafidawahmanchester.com/2016/02/reminder-ahlul-ahwaa-i-e-the-people-of-bidah-are-the-ones-who-start-the-wars/

Also read on this link at by Shaikh Abu Iyaad, may Allah preserve him

http://www.ikhwanis.com/index.cfm

The Sab’iyyah, Raafidah and Khaarijiyyah: Historical and Contemporary Interplay Between Rafd and Khaarijiyyah: http://www.ikhwanis.com/articles/fqfejnx-the-sabiyyah-raafidah-and-khaarijiyyah.cfm

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

Ahlul Bidah are the ones who kindle trials and disorder.  They are a chaotic people and are deprived of safety and security.  They are a people of trials and disturbance as opposed to Ahlul Hadeeth Was-Sunan (i.e. those who steadfastly follow the ahaadeeth of the Prophet and his Sunnah). Have they (i.e. the people of Sunnah) committed what the people of bidah and trials have committed?! The people of bidah trespass- alongside enmity and innovation- whilst Ahlus Sunnah respond and defend (the religion).

عداء الماتريدية للعقيدة السلفية
1/26-27

[1] Notification to Ahlul Bidah and Mumayyi’ah: These Clarifications Are Coming Back!

Written by Abdullah Jallow on . Posted in Articles, Bid'ah (Innovation), Contemporary Issues, Innovations In Islam (Bidah), Methodology - 'Manhaj', Refutations, Scholars of Islam.

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

Al-Allamah, The Grand Mufti of Saudi Arabia, Al-Allamah Salih Al-Fawzan, may Allah preserve him, was asked: “When we give advice to some of those who educate and nurture the youth against the evil scholars, they say: ‘take the good they have with them and abandon their mistakes’. Is this correct?”

Answer: And all praise and thanks is due to Allah, there are scholars of the Sunnah and uprightness. Allah, Glorified be He, free from all imperfections, has not made it that you have a need of the evil scholars and the books of misguidance, while we have authentic books. Therefore, we adhere to these matters, neither go to the scholars of misguidance nor the Mubtadi’ah, nor to the books that are mixed (with falsehood). And all praise and thanks is due to Allaah, we have pure and good books, and scholars, thus, we adhere to the scholars and the authentic books. [Al-Ijaabaat Al- Muhimmah 1/144-145]

[1] The Heart’s Three Solid Pillars In The Path of Worship: Love, Fear, and Hope

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

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

Love

Allah [The Most High] said:

وَمِنَ النَّاسِ مَن يَتَّخِذُ مِن دُونِ اللّهِ أَندَاداً يُحِبُّونَهُمْ كَحُبِّ اللّهِ وَالَّذِينَ آمَنُواْ أَشَدُّ حُبًّا لِّلّهِ

And of mankind are some who take (for worship) others besides Allah as rivals (to Allah). They love them as they love Allah. But those who believe, love Allah more (than anything else). [2:165]

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

The (true) believers love Allah more than the love that the idol worshippers have for the partners they associate with Allah in worship. This is because they (believers) have a pure and sincere love for Allah. As for the Mushrikoon, they associate partners with Allah in worship out of the love they have for their false objects of worship. The believers love The One (Allah) who deserves true love in reality, for true love of Allah is the very thing upon which depends the rectification of a person, his happiness and success. As for the Mushrikoon, they love those who are not worthy of being given any love, rather having love for such things is the very reason behind wretchedness, corruption and loss. [1]

Fear and Hope

Allah (The Most High) said:

إِنَّهُمْ كَانُوا يُسَارِعُونَ فِي الْخَيْرَاتِ وَيَدْعُونَنَا رَغَبًا وَرَهَبًا ۖ وَكَانُوا لَنَا خَاشِعِينَ

Verily, they (i.e. Prophets) used to hasten on to do good deeds, and they used to call on Us with hope and fear, and used to humble themselves before Us. [21:90]

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

They used to hasten towards the performance of good deeds and carried them out in the most virtuous times. They carried out those good deeds in a befitting manner and in the manner it is obligated. They never left a virtuous deed they were able to perform; rather they took the opportunity to perform it. They used to call upon Allah with Hope and Fear – asking Allah for those good things that are desired in the worldly life and afterlife. They used to seek Allah’s Refuge from those frightening things that bring about harm in this life and the next. Thus, they had fear and hope, and they were not heedless, inattentive and arrogant. [2]

Love, Fear And Hope In Surah Al-Fatihah

These three pillars are the pillars of servitude of the heart and no act of worship is accepted except through them. Allah is to be worshipped out of love of Him, hoping for His reward and fearing His punishment. Allah [The Blessed and Most High] mentioned these pillars of worship in Surah Al Fatihah – the best Surah of the Qur’an.

Love as a pillar of worship is found in statement [الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ – All the praises and thanks be to Allah, the Lord of the ‘Alamin (mankind, jinns and all that exists)]. This is because Allah is the Bestower of all favours and the Bestower of blessings is loved in accordance with the favours He bestows, and [الْحَمْدُ] is to praise alongside having love for the one who is praised.

Hope as a pillar of worship is found in the statement [الرَّحْمَٰنِ الرَّحِيمِ -The Most Beneficent, the Most Merciful]. That is because the believer hopes for Allah’s Mercy and desires its attainment.

Fear as a pillar of worship is found in the statement [مَالِكِ يَوْمِ الدِّين -The Only Owner (and the Only Ruling Judge) of the Day of Recompense (i.e. the Day of Resurrection)]. [يَوْمِ الدِّين – The Day of Recompense] is the day of reckoning. Then the statement [إِيَّاكَ نَعۡبُدُ وَإِيَّاكَ نَسۡتَعِينُ – You (Alone) we worship, and You (Alone) we ask for help (for each and everything)] follows thereafter, which means: O our Lord! We worship You based on those aforementioned pillars- love, hope and fear.

These are the three pillars upon which:

[إِيَّاكَ نَعۡبُدُ وَإِيَّاكَ نَسۡتَعِينُ ]  is established. They have also been mentioned in Surah Al-Israa Verse 57:

أُوْلَـٰٓٮِٕكَ ٱلَّذِينَ يَدۡعُونَ يَبۡتَغُونَ إِلَىٰ رَبِّهِمُ ٱلۡوَسِيلَةَ أَيُّہُمۡ أَقۡرَبُ وَيَرۡجُونَ رَحۡمَتَهُ ۥ وَيَخَافُونَ عَذَابَهُ ۥۤ‌ۚ إِنَّ عَذَابَ

Those whom they call upon [like ‘Iesa (Jesus) – son of Maryam (Mary), ‘Uzair (Ezra), angel, etc.] desire (for themselves) means of access to their Lord (Allah), as to which of them should be the nearest and they [‘Iesa (Jesus), ‘Uzair (Ezra), angels, etc.] hope for His Mercy and fear His Torment].

In the above Ayah, the statement “desire (for themselves) means of access to their Lord (Allah)”  means seeking to get close to Allah through love and doing what He loves. Then Allah stated, “(They) hope for His Mercy and fear His Torment”. Therefore in this Ayah, love, fear and hope are mentioned, and likewise stated in Surah Al-Anbiyaa: [إِنَّهُمۡ ڪَانُواْ يُسَـٰرِعُونَ فِى ٱلۡخَيۡرَٲتِ وَيَدۡعُونَنَا رَغَبً۬ا وَرَهَبً۬ا‌ۖ وَڪَانُواْ لَنَا خَـٰشِعِينَ – Verily, they used to hasten on to do good deeds, and they used to call on Us with hope and fear, and used to humble themselves before Us].

Therefore, a slave (i.e. the one who worships Allah alone) must combine these three pillars [love, fear and hope] in his (or her) acts of worship and remembrance of Allah. It is not permissible to worship Allah with only one of them without the others, such as worshipping Allah with love alone without fear and hope, or worshipping Allah with hope alone, or worshipping Allah with fear alone. And due to this, some of the scholars said, ”Whoever worships Allah with love alone is a heretic and whoever worships Allah with fear alone is a Harooree (i.e. from the Khaarij), and whoever worships Allah with hope alone is a Murji, and whoever worships Allah with love, fear and hope is a believer and person of Tawheed. [3]

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

We should know that fear of Allah should be combined with love and hope, so that fear does not become a cause of giving up hope in Allah’s Mercy. A believer should have both fear of Allah and hope in Allah’s Mercy, so that fear alone does not lead him to give up hope in Allah’s mercy, nor will hope alone make feel secure from Allah’s plan. That is because giving up hope in Allah’s Mercy and feeling secure from Allah’s plan are two affairs that negate perfect Tawheed.  Allah [The Most High] said: [فَلَا يَأۡمَنُ مَڪۡرَ ٱللَّهِ إِلَّا ٱلۡقَوۡمُ ٱلۡخَـٰسِرُونَ – None feels secure from the Plan of Allah except the people who are the losers]. [7:99]

Allah [The Most High] said:

[إِنَّهُ ۥ لَا يَاْيۡـَٔسُ مِن رَّوۡحِ ٱللَّهِ إِلَّا ٱلۡقَوۡمُ ٱلۡكَـٰفِرُونَ – Certainly no one despairs of Allah’s Mercy, except the people who disbelieve.” [12:87]

Allah said: [ وَمَن يَقۡنَطُ مِن رَّحۡمَةِ رَبِّهِۦۤ إِلَّا ٱلضَّآلُّونَ – “And who despairs of the Mercy of his Lord except those who are astray. [15:56]

Ismaa’eel Ibn Rafi, may Allah have mercy upon him, said, “Feeling secure from Allah’s plan is when a servant of Allah is persistent in committing sin, whilst hoping for Allah’s forgiveness”. The Scholars say that despair is to distance oneself from having hope for relief and losing hope in that, and it is the opposite of feeling secure from Allah’s plan. Both these two matters are a great sin. It is neither permissible for a believer to adhere to fear alone, and thus despairs of Allah’s Mercy, nor should he adhere to hope alone, and thus feels secure from Allah’s punishment; rather he should have fear and hope – fearful due to his sins, performs acts of obedience to Allah and hopes for Allah’s Mercy, just as Allah [The Most High] stated:

إِنَّهُمۡ ڪَانُواْ يُسَـٰرِعُونَ فِى ٱلۡخَيۡرَٲتِ وَيَدۡعُونَنَا رَغَبً۬ا وَرَهَبً۬ا‌ۖ وَڪَانُواْ لَنَا خَـٰشِعِينَ

Verily, they used to hasten on to do good deeds, and they used to call on Us with hope and fear, and used to humble themselves before Us. [21:90]

Allah said:

 أُوْلَـٰٓٮِٕكَ ٱلَّذِينَ يَدۡعُونَ يَبۡتَغُونَ إِلَىٰ رَبِّهِمُ ٱلۡوَسِيلَةَ أَيُّہُمۡ أَقۡرَبُ وَيَرۡجُونَ رَحۡمَتَهُ ۥ وَيَخَافُونَ عَذَابَهُ ۥۤ‌ۚ إِنَّ عَذَابَ رَبِّكَ كَانَ مَحۡذُورً۬ا

Those whom they call upon [like ‘Iesa (Jesus) – son of Maryam (Mary), ‘Uzair (Ezra), angel, etc.] desire (for themselves) means of access to their Lord (Allah), as to which of them should be the nearest and they [‘Iesa (Jesus), ‘Uzair (Ezra), angels, etc.] hope for His Mercy and fear His Torment. Verily, the Torment of your Lord is something to be afraid of! [17:57]

When fear of Allah and hope in Allah are combined, it urges a slave (i.e. a worshipper of Allah) to perform deeds and utilise the beneficial means to that. Indeed. alongside having hope in Allah’s Mercy, he performs acts of obedience and hopes for reward; and by way of fear, he abandons disobedience due to being fearful of Allah’s punishment. But if he despairs of Allah’s Mercy, he may stop performing righteous deeds, and if he feels secure from Allah’s punishment, he is pushed towards acts of disobedience. [4]

Imam Ahmad, may Allah have mercy upon him, said: It is obligated to a person that his fear and hope are the same because if one of them is more than the other he is destroyed.”

Among the scholars are those who say that if you desire to perform an act of obedience, you should have more hope that Allah will accept it, raise your status by way of it and strengthen you. And if you desire to commit an act of disobedience, you should have more fear so that you do not fall into it. And amongst the scholars are those who say that fear and hope should be based on the circumstances of a person. If one is in a state of poor health, he should have more hope because the Prophet, peace and blessings of Allah be upon him, said, “None of you should die except whilst having good thoughts about Allah”. This is because if one has overwhelming fear whilst he is in a state of poor health, it may lead him to despair of Allah’s Mercy. As for when one is in a state of good health, he should have more fear because a state of good health is a reason for corruption [i.e. it corrupts some people because they take it for granted and are ungrateful etc]. The best position – in my view – regarding this dangerous subject matter is that a person (approaches the affair) based on his circumstances and the position that is more precise is that a person should have more hope when he performs a good deed, and when he desires an evil deed, he should have more fear. [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 Number: 2720]

[1] An Excerpt from ‘Tayseer Al-kareem Ar-Rahmaan Fee Tafseer kalaam Al-Mannaan’ by Imaam Sadi’.

[2] An Excerpt from ‘Tayseer Al-kareem Ar-Rahmaan Fee Tafseer kalaam Al-Mannaan’ by Imaam Sadi.

[3] An Excerpt from Fiqhul Ad’iyah Wal-Adkaar’ 1/ 99-100

[4] Al-Irshaad Ilaa Saheeh Al-I’tiqaad War-Raddu Alaa Ahlish-Shirki Wal-Ilhaad’ pages 85. Publisher: Daarul Aasimah’ 1st ed  (Year 1423AH- year 2002

[5] Sharh Hilyati Talibal Ilm. Page 35-36. By Imam Muhammad Ibn Salih al-Uthaymin

 

Protect Young Muslim Minds from Fear-Driven Climate Alarmists and Earth Worshippers

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

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

No Adverse Weather Condition Can Annihilate the Earth—Its Conclusion Rests with Allah on the Day of Judgment

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

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

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

[وَلَا تَخَافُونَ أَنَّكُمۡ أَشۡرَكۡتُم بِٱللَّهِ مَا لَمۡ يُنَزِّلۡ بِهِۦ عَلَيۡڪُمۡ سُلۡطَـٰنً۬ا‌ۚ – whilst you do not fear ascribing partners to Allah for which He has not sent down to you any authority], meaning, you do so solely due to following desires! [فَأَىُّ ٱلۡفَرِيقَيۡنِ أَحَقُّ بِٱلۡأَمۡنِ‌ۖ إِن كُنتُمۡ تَعۡلَمُونَ – (So) which of the two parties has more right to be in security? If you but know?] Then differentiated the two parties and stated: [ٱلَّذِينَ ءَامَنُواْ وَلَمۡ يَلۡبِسُوٓاْ إِيمَـٰنَهُم بِظُلۡمٍ أُوْلَـٰٓٮِٕكَ لَهُمُ ٱلۡأَمۡنُ وَهُم مُّهۡتَدُونَ – It is those who believe (in the Oneness of Allah and worship none but Him Alone) and confuse not their belief with Zulm (wrong i.e. by worshipping others besides Allah), for them (only) there is security and they are the guided] -Meaning, safe from fear, punishment and misery, and they will be guided to the straight path. [1]

Allah [The Exalted] said: [سَنُلۡقِى فِى قُلُوبِ ٱلَّذِينَ كَفَرُواْ ٱلرُّعۡبَ بِمَآ أَشۡرَڪُواْ بِٱللَّهِ مَا لَمۡ يُنَزِّلۡ بِهِۦ سُلۡطَـٰنً۬ا‌ۖ – We shall cast terror into the hearts of those who disbelieve, because they ascribe partners to Allah, for which He had sent no authority]. [Aal Imran. 151]
Imam Ibn Al-Qayyim, may Allah have mercy upon him, said:

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

The Earth Will Not Perish Until All The Signs of The Hour Occur

Whimsical statements about the end of the world and its signs

The Earth Is Our Place of Residence Until Our Lord Decides to Destroy It

Allah, The Exalted, said:

يَـٰٓأَيُّہَا ٱلنَّاسُ ٱعۡبُدُواْ رَبَّكُمُ ٱلَّذِى خَلَقَكُمۡ وَٱلَّذِينَ مِن قَبۡلِكُمۡ لَعَلَّكُمۡ تَتَّقُونَ
ٱلَّذِى جَعَلَ لَكُمُ ٱلۡأَرۡضَ فِرَٰشً۬ا وَٱلسَّمَآءَ بِنَآءً۬ وَأَنزَلَ مِنَ ٱلسَّمَآءِ مَآءً۬ فَأَخۡرَجَ بِهِۦ مِنَ ٱلثَّمَرَٲتِ رِزۡقً۬ا لَّكُمۡ‌ۖ فَلَا تَجۡعَلُواْ لِلَّهِ أَندَادً۬ا وَأَنتُمۡ تَعۡلَمُونَ

O mankind! Worship your Lord (Allah), Who created you and those who were before you so that you may become pious; who has made the earth a resting place for you, and the sky as a canopy, and sent down water (rain) from the sky and brought forth therewith fruits as a provision for you. Then do not set up rivals unto Allah (in worship) while you know (that He Alone has the right to be worshipped). [Surah Al-Baqarah. 21-22]

Allah, The Exalted, said:

وَإِذۡ قُلۡنَا لِلۡمَلَـٰٓٮِٕكَةِ ٱسۡجُدُواْ لِأَدَمَ فَسَجَدُوٓاْ إِلَّآ إِبۡلِيسَ أَبَىٰ وَٱسۡتَكۡبَرَ وَكَانَ مِنَ ٱلۡكَـٰفِرِينَ (٣٤) وَقُلۡنَا يَـٰٓـَٔادَمُ ٱسۡكُنۡ أَنتَ وَزَوۡجُكَ ٱلۡجَنَّةَ وَكُلَا مِنۡهَا رَغَدًا حَيۡثُ شِئۡتُمَا وَلَا تَقۡرَبَا هَـٰذِهِ ٱلشَّجَرَةَ فَتَكُونَا مِنَ ٱلظَّـٰلِمِينَ (٣٥) فَأَزَلَّهُمَا ٱلشَّيۡطَـٰنُ عَنۡہَا فَأَخۡرَجَهُمَا مِمَّا كَانَا فِيهِ‌ۖ وَقُلۡنَا ٱهۡبِطُواْ بَعۡضُكُمۡ لِبَعۡضٍ عَدُوٌّ۬‌ۖ وَلَكُمۡ فِى ٱلۡأَرۡضِ مُسۡتَقَرٌّ۬ وَمَتَـٰعٌ إِلَىٰ حِينٍ۬ (٣٦) فَتَلَقَّىٰٓ ءَادَمُ مِن رَّبِّهِۦ كَلِمَـٰتٍ۬ فَتَابَ عَلَيۡهِ‌ۚ إِنَّهُ ۥ هُوَ ٱلتَّوَّابُ ٱلرَّحِيمُ (٣٧) قُلۡنَا ٱهۡبِطُواْ مِنۡہَا جَمِيعً۬ا‌ۖ فَإِمَّا يَأۡتِيَنَّكُم مِّنِّى هُدً۬ى فَمَن تَبِعَ هُدَاىَ فَلَا خَوۡفٌ عَلَيۡہِمۡ وَلَا هُمۡ يَحۡزَنُونَ (٣٨) وَٱلَّذِينَ كَفَرُواْ وَكَذَّبُواْ بِـَٔايَـٰتِنَآ أُوْلَـٰٓٮِٕكَ أَصۡحَـٰبُ ٱلنَّارِ‌ۖ هُمۡ فِيہَا خَـٰلِدُونَ (٣٩)

And (remember) when We said to the angels: “Prostrate yourselves before Adam.”. And they prostrated except Iblis (Satan), he refused and was proud and was one of the disbelievers (disobedient to Allah). And We said: “O Adam! Dwell you and your wife in the Paradise and eat both of you freely with pleasure and delight of things therein as wherever you will, but come not near this tree or you both will be of the Zalimun (wrong-doers).” Then the Shaitan (Satan) made them slip therefrom (the Paradise), and got them out from that in which they were. We said: “Get you down, all, with enmity between yourselves. On earth will be a dwelling place for you and an enjoyment for a time.” Then Adam received from his Lord Words . And his Lord pardoned him (accepted his repentance). Verily, He is the One Who forgives (accepts repentance), the Most Merciful. We said: “Get down all of you from this place (the Paradise), then whenever there comes to you Guidance from Me, and whoever follows My Guidance, there shall be no fear on them, nor shall they grieve. But those who disbelieve and belie Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) such are the dwellers of the Fire, they shall abide therein forever. [Al-Baqarah. 34-39]

Allah, The Exalted, said:

هُوَ ٱلَّذِى جَعَلَكُمۡ خَلَـٰٓٮِٕفَ فِى ٱلۡأَرۡضِۚ فَمَن كَفَرَ فَعَلَيۡهِ كُفۡرُهُۖ ۥ وَلَا يَزِيدُ ٱلۡكَـٰفِرِينَ كُفۡرُهُمۡ عِندَ رَبِّہِمۡ إِلَّا مَقۡتً۬اۖ وَلَا يَزِيدُ ٱلۡكَـٰفِرِينَ كُفۡرُهُمۡ إِلَّا خَسَارً۬ا

He it is Who has made you successors generations after generations in the earth, so whosoever disbelieves (in Islamic Monotheism) on him will be his disbelief. And the disbelief of the disbelievers adds nothing but hatred with their Lord. And the disbelief of the disbelievers adds nothing but loss. [Fatir. 39]

The purveyors of unfounded fears and climate hysteria distract from the profound truths articulated in the preceding verses, which illuminate the essence of existence. They amplify concerns regarding the earth physical condition, oblivious to the reality that one must ready themselves for the inevitable conclusion of this ephemeral life. There is no return to this life; rather, the final destination after departure will either be the eternal Paradise or Hellfire. As

Allah, The Exalted, said:

إِنَّ لَدَيۡنَآ أَنكَالاً۬ وَجَحِيمً۬ا
وَطَعَامً۬ا ذَا غُصَّةٍ۬ وَعَذَابًا أَلِيمً۬ا
يَوۡمَ تَرۡجُفُ ٱلۡأَرۡضُ وَٱلۡجِبَالُ وَكَانَتِ ٱلۡجِبَالُ كَثِيبً۬ا مَّهِيلاً

Verily, with Us are fetters (to bind them), and a raging Fire. And a food that chokes, and a painful torment. On the Day when the earth and the mountains will be in violent shake, and the mountains will be a heap of sand poured out and flowing down. [Al-Muzzammil. 12-14]

Allah, The Exalted, said:

كَلَّآ إِذَا دُكَّتِ ٱلۡأَرۡضُ دَكًّ۬ا دَكًّ۬ا (٢١) وَجَآءَ رَبُّكَ وَٱلۡمَلَكُ صَفًّ۬ا صَفًّ۬ا (٢٢) وَجِاْىٓءَ يَوۡمَٮِٕذِۭ بِجَهَنَّمَ‌ۚ يَوۡمَٮِٕذٍ۬ يَتَذَڪَّرُ ٱلۡإِنسَـٰنُ وَأَنَّىٰ لَهُ ٱلذِّكۡرَىٰ (٢٣) يَقُولُ يَـٰلَيۡتَنِى قَدَّمۡتُ لِحَيَاتِى (٢٤) فَيَوۡمَٮِٕذٍ۬ لَّا يُعَذِّبُ عَذَابَهُ ۥۤ أَحَدٌ۬ (٢٥) وَلَا يُوثِقُ وَثَاقَهُ ۥۤ أَحَدٌ۬ (٢٦) يَـٰٓأَيَّتُہَا ٱلنَّفۡسُ ٱلۡمُطۡمَٮِٕنَّةُ (٢٧) ٱرۡجِعِىٓ إِلَىٰ رَبِّكِ رَاضِيَةً۬ مَّرۡضِيَّةً۬ (٢٨) فَٱدۡخُلِى فِى عِبَـٰدِى (٢٩) وَٱدۡخُلِى جَنَّتِى (٣٠)

Nay! When the earth is ground to powder, and your Lord comes with the angels in rows, and Hell will be brought near that Day. On that Day will man remember, but how will that remembrance (then) avail him? He will say: “Alas! Would that I had sent forth (good deeds) for (this) my life!” So on that Day, none will punish as He will punish. And none will bind as He will bind. (It will be said to the pious): “O (you) the one in (complete) rest and satisfaction! “Come back to your Lord, Well-pleased (yourself) and well-pleasing unto Him! “Enter you, then, among My honoured slaves, and enter you My Paradise!” [Al-Fajr. 21-30]

Allah, The Exalted, said:

وَٱسۡتَمِعۡ يَوۡمَ يُنَادِ ٱلۡمُنَادِ مِن مَّكَانٍ۬ قَرِيبٍ۬ (٤١) يَوۡمَ يَسۡمَعُونَ ٱلصَّيۡحَةَ بِٱلۡحَقِّ‌ۚ ذَٲلِكَ يَوۡمُ ٱلۡخُرُوجِ (٤٢) إِنَّا نَحۡنُ نُحۡىِۦ وَنُمِيتُ وَإِلَيۡنَا ٱلۡمَصِيرُ (٤٣) يَوۡمَ تَشَقَّقُ ٱلۡأَرۡضُ عَنۡہُمۡ سِرَاعً۬ا‌ۚ ذَٲلِكَ حَشۡرٌ عَلَيۡنَا يَسِيرٌ۬ (٤٤) نَّحۡنُ أَعۡلَمُ بِمَا يَقُولُونَ‌ۖ وَمَآ أَنتَ عَلَيۡہِم بِجَبَّارٍ۬‌ۖ فَذَكِّرۡ بِٱلۡقُرۡءَانِ مَن يَخَافُ وَعِيدِ (٤٥)

And listen on the Day when the caller will call from a near place; The Day when they will hear As-Saihah (shout, etc.) in truth, that will be the Day of coming out (from the graves i.e. the Day of Resurrection). Verily, We it is Who give life and cause death; and to Us is the final return; on the Day when the earth shall be cleft, from off them, (they will come out) hastening forth. That will be a gathering, quite easy for Us. We know of best what they say; and you (O Muhammad ) are not a tyrant over them (to force them to Belief). But warn by the Qur’an, him who fears My Threat. [Qaf. 41-45]

Allah, The Exalted, said:

إِذَا وَقَعَتِ ٱلۡوَاقِعَةُ (١) لَيۡسَ لِوَقۡعَتِہَا كَاذِبَةٌ (٢) خَافِضَةٌ۬ رَّافِعَةٌ (٣) إِذَا رُجَّتِ ٱلۡأَرۡضُ رَجًّ۬ا (٤) وَبُسَّتِ ٱلۡجِبَالُ بَسًّ۬ا (٥) فَكَانَتۡ هَبَآءً۬ مُّنۢبَثًّ۬ا (٦) وَكُنتُمۡ أَزۡوَٲجً۬ا ثَلَـٰثَةً۬ (٧) فَأَصۡحَـٰبُ ٱلۡمَيۡمَنَةِ مَآ أَصۡحَـٰبُ ٱلۡمَيۡمَنَةِ (٨) وَأَصۡحَـٰبُ ٱلۡمَشۡـَٔمَةِ مَآ أَصۡحَـٰبُ ٱلۡمَشۡـَٔمَةِ (٩) وَٱلسَّـٰبِقُونَ ٱلسَّـٰبِقُونَ (١٠) أُوْلَـٰٓٮِٕكَ ٱلۡمُقَرَّبُونَ (١١) فِى جَنَّـٰتِ ٱلنَّعِيمِ (١٢)

When the Event (i.e. the Day of Resurrection) befalls. And there can be no denying of its befalling. It will bring low (some); (and others) it will exalt; when the earth will be shaken with a terrible shake. And the mountains will be powdered to dust. So that they will become floating dust particles. And you (all) will be in three kinds (i.e. separate groups). So those on the Right Hand (i.e. those who will be given their Records in their right hands), Who will be those on the Right Hand? (As a respect for them, because they will enter Paradise). And those on the Left Hand (i.e. those who will be given their Record in their left hands), Who will be those on the Left Hand? (As a disgrace for them, because they will enter Hell). And those foremost [(in Islamic Faith of Monotheism and in performing righteous deeds) in the life of this world on the very first call for to embrace Islam,] will be foremost (in Paradise). These will be those nearest to Allah. In the Gardens of delight (Paradise). [Al-Waqi’ah. 1-12]

Allah, The Exalted, said:

وَيَوۡمَ يُنفَخُ فِى ٱلصُّورِ فَفَزِعَ مَن فِى ٱلسَّمَـٰوَٲتِ وَمَن فِى ٱلۡأَرۡضِ إِلَّا مَن شَآءَ ٱللَّهُ‌ۚ وَكُلٌّ أَتَوۡهُ دَٲخِرِينَ (٨٧) وَتَرَى ٱلۡجِبَالَ تَحۡسَبُہَا جَامِدَةً۬ وَهِىَ تَمُرُّ مَرَّ ٱلسَّحَابِ‌ۚ صُنۡعَ ٱللَّهِ ٱلَّذِىٓ أَتۡقَنَ كُلَّ شَىۡءٍ‌ۚ إِنَّهُ ۥ خَبِيرُۢ بِمَا تَفۡعَلُونَ (٨٨) مَن جَآءَ بِٱلۡحَسَنَةِ فَلَهُ ۥ خَيۡرٌ۬ مِّنۡہَا وَهُم مِّن فَزَعٍ۬ يَوۡمَٮِٕذٍ ءَامِنُونَ (٨٩) وَمَن جَآءَ بِٱلسَّيِّئَةِ فَكُبَّتۡ وُجُوهُهُمۡ فِى ٱلنَّارِ هَلۡ تُجۡزَوۡنَ إِلَّا مَا كُنتُمۡ تَعۡمَلُونَ (٩٠)

And (remember) the Day on which the Trumpet will be blown and all who are in the heavens and all who are on the earth, will be terrified except him whom Allah will (exempt). And all shall come to Him humbled. And you will see the mountains and think them solid, but they shall pass away as the passing away of the clouds. The Work of Allah, Who perfected all things, verily! He is Well-Acquainted with what you do. Whoever brings a good deed (i.e. Belief in the Oneness of Allah along with every deed of righteousness), will have better than its worth, and they will be safe from the terror on that Day. And whoever brings an evil (deed) (i.e. Shirk polytheism, disbelief in the Oneness of Allah and every evil sinful deed), they will be cast down (prone) on their faces in the Fire. (And it will be said to them) “Are you being recompensed anything except what you used to do?” [An-Naml. 87-90]

Allah, The Exalted, said:

وَنُفِخَ فِى ٱلصُّورِ فَصَعِقَ مَن فِى ٱلسَّمَـٰوَٲتِ وَمَن فِى ٱلۡأَرۡضِ إِلَّا مَن شَآءَ ٱللَّهُ‌ۖ ثُمَّ نُفِخَ فِيهِ أُخۡرَىٰ فَإِذَا هُمۡ قِيَامٌ۬ يَنظُرُونَ (٦٨) وَأَشۡرَقَتِ ٱلۡأَرۡضُ بِنُورِ رَبِّہَا وَوُضِعَ ٱلۡكِتَـٰبُ وَجِاْىٓءَ بِٱلنَّبِيِّـۧنَ وَٱلشُّہَدَآءِ وَقُضِىَ بَيۡنَہُم بِٱلۡحَقِّ وَهُمۡ لَا يُظۡلَمُونَ (٦٩) وَوُفِّيَتۡ كُلُّ نَفۡسٍ۬ مَّا عَمِلَتۡ وَهُوَ أَعۡلَمُ بِمَا يَفۡعَلُونَ (٧٠)

And the Trumpet will be blown, and all who are in the heavens and all who are on the earth will swoon away, except him whom Allah will. Then it will blown a second time and behold, they will be standing, looking on (waiting). And the earth will shine with the light of its Lord (Allah, when He will come to judge among men) and the Book will be placed (open) and the Prophets and the witnesses will be brought forward, and it will be judged between them with truth, and they will not be wronged. And each person will be paid in full of what he did; and He is Best Aware of what they do. [Az-Zumar. 68-70]

Allah, The Exalted, said:

فَلَا تَحۡسَبَنَّ ٱللَّهَ مُخۡلِفَ وَعۡدِهِۦ رُسُلَهُ ۥۤ‌ۗ إِنَّ ٱللَّهَ عَزِيزٌ۬ ذُو ٱنتِقَامٍ۬ (٤٧) يَوۡمَ تُبَدَّلُ ٱلۡأَرۡضُ غَيۡرَ ٱلۡأَرۡضِ وَٱلسَّمَـٰوَٲتُ‌ۖ وَبَرَزُواْ لِلَّهِ ٱلۡوَٲحِدِ ٱلۡقَهَّارِ (٤٨) وَتَرَى ٱلۡمُجۡرِمِينَ يَوۡمَٮِٕذٍ۬ مُّقَرَّنِينَ فِى ٱلۡأَصۡفَادِ (٤٩) سَرَابِيلُهُم مِّن قَطِرَانٍ۬ وَتَغۡشَىٰ وُجُوهَهُمُ ٱلنَّارُ (٥٠) لِيَجۡزِىَ ٱللَّهُ كُلَّ نَفۡسٍ۬ مَّا كَسَبَتۡ‌ۚ إِنَّ ٱللَّهَ سَرِيعُ ٱلۡحِسَابِ (٥١) هَـٰذَا بَلَـٰغٌ۬ لِّلنَّاسِ وَلِيُنذَرُواْ بِهِۦ وَلِيَعۡلَمُوٓاْ أَنَّمَا هُوَ إِلَـٰهٌ۬ وَٲحِدٌ۬ وَلِيَذَّكَّرَ أُوْلُواْ ٱلۡأَلۡبَـٰبِ (٥٢)

So think not that Allah will fail to keep His Promise to His Messengers. Certainly, Allah is All-Mighty, – All-Able of Retribution. On the Day when the earth will be changed to another earth and so will be the heavens, and they (all creatures) will appear before Allah, the One, the Irresistible. And you will see the Mujrimun (criminals, disbelievers in the Oneness of Allah Islamic Monotheism, polytheists, disobedient to Allah, etc.) that Day bound together in fetters; [Muqarranun in fetters; mean:- with their hands and feet tied to their necks with chains.] Their garments will be of pitch, and fire will cover their faces. That Allah may requite each person according to what he has earned. Truly, Allah is Swift at reckoning. This (Qur’an) is a Message for mankind (and a clear proof against them), in order that they may be warned thereby, and that they may know that He is the only One Ilah (God – Allah) – (none has the right to be worshipped but Allah), and that men of understanding may take heed. [Ibrahim. Verses 47-52]

Allah, The Exalted, said:

فَإِذَا نُفِخَ فِى ٱلصُّورِ نَفۡخَةٌ۬ وَٲحِدَةٌ۬ (١٣) وَحُمِلَتِ ٱلۡأَرۡضُ وَٱلۡجِبَالُ فَدُكَّتَا دَكَّةً۬ وَٲحِدَةً۬ (١٤) فَيَوۡمَٮِٕذٍ۬ وَقَعَتِ ٱلۡوَاقِعَةُ (١٥) وَٱنشَقَّتِ ٱلسَّمَآءُ فَهِىَ يَوۡمَٮِٕذٍ۬ وَاهِيَةٌ۬ (١٦) وَٱلۡمَلَكُ عَلَىٰٓ أَرۡجَآٮِٕهَا‌ۚ وَيَحۡمِلُ عَرۡشَ رَبِّكَ فَوۡقَهُمۡ يَوۡمَٮِٕذٍ۬ ثَمَـٰنِيَةٌ۬ (١٧) يَوۡمَٮِٕذٍ۬ تُعۡرَضُونَ لَا تَخۡفَىٰ مِنكُمۡ خَافِيَةٌ۬ (١٨)

Then when the Trumpet will be blown with one blowing (the first one), and the earth and the mountains shall be removed from their places, and crushed with a single crushing; then on that Day shall the (Great) Event befall; and the heaven will split asunder, for that Day it (the heaven will be frail (weak), and torn up, and the angels will be on its sides, and eight angels will, that Day, bear the Throne of your Lord above them. That Day shall you be brought to Judgement, not a secret of you will be hidden. [Al-Haqqah. 13-18]

Allah, The Exalted, said:

إِذَا ٱلسَّمَآءُ ٱنشَقَّتۡ (١) وَأَذِنَتۡ لِرَبِّہَا وَحُقَّتۡ (٢) وَإِذَا ٱلۡأَرۡضُ مُدَّتۡ (٣) وَأَلۡقَتۡ مَا فِيہَا وَتَخَلَّتۡ (٤) وَأَذِنَتۡ لِرَبِّہَا وَحُقَّتۡ (٥) يَـٰٓأَيُّهَا ٱلۡإِنسَـٰنُ إِنَّكَ كَادِحٌ إِلَىٰ رَبِّكَ كَدۡحً۬ا فَمُلَـٰقِيهِ (٦) فَأَمَّا مَنۡ أُوتِىَ كِتَـٰبَهُ ۥ بِيَمِينِهِۦ (٧) فَسَوۡفَ يُحَاسَبُ حِسَابً۬ا يَسِيرً۬ا (٨) وَيَنقَلِبُ إِلَىٰٓ أَهۡلِهِۦ مَسۡرُورً۬ا (٩) وَأَمَّا مَنۡ أُوتِىَ كِتَـٰبَهُ ۥ وَرَآءَ ظَهۡرِهِۦ (١٠) فَسَوۡفَ يَدۡعُواْ ثُبُورً۬ا (١١) وَيَصۡلَىٰ سَعِيرًا (١٢) إِنَّهُ ۥ كَانَ فِىٓ أَهۡلِهِۦ مَسۡرُورًا (١٣) إِنَّهُ ۥ ظَنَّ أَن لَّن يَحُورَ (١٤) بَلَىٰٓ إِنَّ رَبَّهُ ۥ كَانَ بِهِۦ بَصِيرً۬ا (١٥)

When the heaven is split asunder, and listens and obeys its Lord, and it must do so; and when the earth is stretched forth; and has cast out all that was in it and became empty; and listens and obeys its Lord, and it must do so; O man! Verily, you are returning towards your Lord with your deeds and actions (good or bad), a sure returning, so you will meet (i.e. the results of your deeds which you did). Then, as for him who will be given his Record in his right hand, he surely will receive an easy reckoning, and will return to his family in joy! But whosoever is given his Record behind his back, he will invoke (his) destruction, and shall enter a blazing Fire, and made to taste its burning. Verily, he was among his people in joy! Verily, he thought that he would never come back (to Us)! Yes! Verily, his Lord has been ever beholding him! [Al-Inshiqaq. 1-15]

Allah, The Exalted, said:

إِذَا زُلۡزِلَتِ ٱلۡأَرۡضُ زِلۡزَالَهَا (١) وَأَخۡرَجَتِ ٱلۡأَرۡضُ أَثۡقَالَهَا (٢) وَقَالَ ٱلۡإِنسَـٰنُ مَا لَهَا (٣) يَوۡمَٮِٕذٍ۬ تُحَدِّثُ أَخۡبَارَهَا (٤) بِأَنَّ رَبَّكَ أَوۡحَىٰ لهَا (٥) يَوۡمَٮِٕذٍ۬ يَصۡدُرُ ٱلنَّاسُ أَشۡتَاتً۬ا لِّيُرَوۡاْ أَعۡمَـٰلَهُمۡ (٦) فَمَن يَعۡمَلۡ مِثۡقَالَ ذَرَّةٍ خَيۡرً۬ا يَرَهُ ۥ (٧) وَمَن يَعۡمَلۡ مِثۡقَالَ ذَرَّةٍ۬ شَرًّ۬ا يَرَهُ ۥ (٨)

When the earth is shaken with its (final) earthquake. And when the earth throws out its burdens, and man will say: “What is the matter with it?” That Day it will declare its information (about all what happened over it of good or evil). Because your Lord has inspired it. That Day mankind will proceed in scattered groups that they may be shown their deeds. So whosoever does good equal to the weight of an atom (or a small ant), shall see it. And whosoever does evil equal to the weight of an atom (or a small ant), shall see it. [Surah Az-Zalzalah]

It is essential to priortise constructive dialogue over fear-based narratives regarding the preservation of the earth. We must not instill in our children the notion that immediate action is the only path to prevent the earth from becoming irreparably damaged or uninhabitable due to purported climate change influences. While it is undeniable that the release of toxic substances from industries into our waters and the environment poses significant health risks and ecological harm, such actions will not lead to the annihilation of the earth or render it uninhabitable. The only true determinants of our climate are those outlined in this lecture [Footnote a] and the earth’s destruction will take place only when all signs of the day of Judgement manifest, as mentioned by the seal of the Prophets, Muhammad, peace and blessings of Allah be upon him. [Footnote b]

Footnote a:

https://sau.posthaven.com/climate-change-abu-iyaad-amjad-rafiq

Footnote b:

Whimsical statements about the end of the world and its signs

https://salafidawahmanchester.com/2025/01/13/some-factors-that-contributes-to-the-greatest-evils-associated-with-knowledge/

American Fearmonger Caught! [The Plan to Instill Fear Through Climate Change]

[1]An Excerpt From Tafseer As-Sadi

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

The Response

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

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

Allah [The Most High] said:

يَا أَيُّهَا الَّذِينَ آمَنُوا اسْتَجِيبُوا لِلَّهِ وَلِلرَّسُولِ إِذَا دَعَاكُمْ لِمَا يُحْيِيكُمْ ۖ وَاعْلَمُوا أَنَّ اللَّهَ يَحُولُ بَيْنَ الْمَرْءِ وَقَلْبِهِ وَأَنَّهُ إِلَيْهِ تُحْشَرُونَ

O you who believe! Answer Allah and (His) Messenger when he calls you to that which will give you life, and know that Allah comes in between a person and his heart. And verily to Him you shall (all) be gathered. [8:24]

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

This Ayah comprises some affairs and one of them is that a beneficial life is only attained through obedience to Allah and His Messenger, therefore, whoever does not submit to this call (of Allah and His Messenger) will have no life (upright guidance), even though he has a life similar to that of the most despicable animals (i.e. eats, drinks and fulfils desires whilst devoid of the sound faith that enables a person to distinguish between guidance and misguidance).

A real and good life is the life of that one who answers the call of Allah and His Messenger- outwardly and inwardly. They are those who are alive (with sound faith in this life), and even if they have passed away (their righteous example remains). As for others besides them, they are dead (with hearts devoid of sound faith), even if their bodies are alive. This is why the one with the most perfect life amongst the people is the one with the most perfect response to the call of the Messenger because there is life (upright guidance) in everything he calls to. Therefore, whoever missed a portion of it will miss a portion of life and there is life in accordance with his response to his call.

[لِمَا يُحْيِيكُمْ -To that which will give you life].

Mujaahid, may Allah have mercy upon him, “Meaning, the truth”.

Qataadah, may Allah have mercy upon him, said, “Meaning, this Qur’an in which is life (upright guidance), safety and protection in the life of this world and the hereafter”.

As-Sa’dee, may Allah have mercy upon him, said, “Meaning, Islam. They were given life (upright guidance) by way of it after being dead (completely misguided) through disbelief”.

Ibn Ishaaq, may Allah have mercy upon him, said that Urwa Bin Zubayr, may Allah have mercy upon him, said, “Meaning, through Jihad, Allah gave you might after they had been subdued, made them powerful after being weak and protected against your enemy after being overpowered by them”.

All these interpretations are of a singular reality, and that is to fulfil what the Messenger, peace and blessings of Allah be upon him, conveyed – outwardly (deeds) and inwardly (sound belief in the heart).

Al-Farraa’i, may Allah have mercy upon him, said, “If you are called to that which gives life” means when you are commanded to perform Jihad against your enemy. He intends that the believers become strong through Jihad, and if they were to abandon Jihad their authority would become weak and their enemy would gain an advantage over them. Jihad is one of the greatest of affairs by way of which they are given life in the worldly life (enabled to establish and follow the upright religion), in the Barsakh (life of bliss in the grave) and in the Hereafter (a life of bliss in paradise). As for the worldly life, their power and domination over their enemy is by way of Jihad. [Footnote a] And regarding the Barsakh, Allah said:

وَلاَ تَحْسَبَنَّ الَّذِينَ قُتِلُوا فِي سَبِيلِ اللَّهِ أَمْوَاتًا بَلْ أَحْيَاءٌ عِنْدَ رَبِّهِمْ يُرْزَقُونَ

Think not of those who are killed in the Way of Allah as dead. Nay, they are alive, with their Lord, and they have provision].[Surah Al-Imran. Ayah 169]

As for in the Hereafter, indeed the share of the Mujaahideen and Shuhadaa with regards to life and bliss would be greater than that of others besides them. Due to this, Ibn Qutaybah, may Allah have mercy upon him, said regarding Allah’s statement:[لِمَا يُحْيِيكُمْ -To that which will give you life] means “martyrdom”. Some of the Mufassiroon said that it means “Paradise” because it is the abode of the eternal good life. The Ayah includes all these affairs because Iman, Islam, the Qur’an and Jihad give the hearts a good life (upright guidance) and perfect life in Paradise, and the Messenger is a caller to Iman and Paradise, therefore, he is a caller to life in the life of this world and the Hereafter.

The life of the body enables a person to be conscious of what benefits and harms, so he chooses that which benefits over what harms him. When deprived of this, he is affected by pain and weakness. Due to this, the life of the sick person, the grief-stricken, the one afflicted with anxiety, distress, fear, poverty and humiliation is inferior to the life of the one protected from that. The life of one’s heart and soul enables a person to distinguish between truth and falsehood, between misguidance and guidance, so the person chooses the truth and not its opposite. This life benefits him with the strength to distinguish between benefit and harm in affairs of knowledge, intent and action; benefits him with the strength of Imaan, intent, love for the truth and the strength to abhor falsehood. Therefore, self-consciousness, discernment, love and aversion are (judged in accordance with) what one possesses of this life (of the heart and soul), just as the body that is alive is (judged in accordance with) its self-consciousness and perception of what is of benefit and what brings about pain.

The (first affair) is regarding the life of the body and the (other one) is about the life of the heart. The discernment of the heart ceases when the life of the heart. Even if it possesses an aspect of discernment, it will not have the strength by way of which it chooses what benefits over harm. And just as the human being cannot have life (physically) until the Angel blows the soul into him – because prior to this, he was lifeless; also, is the life of his soul and heart until the Messenger conveys to him the revelation. Allah said:

يُنَزِّلُ الْمَلاَئِكَةَ بِالرُّوحِ مِنْ أَمْرِهِ عَلَى مَنْ يَشَاءُ مِنْ عِبَادِهِ

He [Allah] sends down the angels with [Rooh (i.e. revelation)] of His Command to whom of His slaves He pleases (i.e. the chosen Messengers)]. [16:2]

Allah said:

وَكَذَلِكَ أَوْحَيْنَا إِلَيْكَ رُوحًا مِنْ أَمْرِنَا مَا كُنْتَ تَدْرِي مَا الْكِتَابُ وَلاَ الإِيمَانُ وَلَكِنْ جَعَلْنَاهُ نُورًا نَهْدِي بِهِ مَنْ نَشَاءُ مِنْ عِبَادِنَا

And thus We have sent to you (O Muhammad) Roohan (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.

[Life of the body begins] through the angel sent by Allah to blow the soul into a person and [life of the heart through upright guidance is made possible through] the advent of the human Messenger. So, whoever receives the Rooh [i.e. the soul] brought by the Angel Messenger and the Rooh [i.e. revelation conveyed by the human Messenger] will receive two types of life. The one who receives the Rooh [soul], but not the [other Rooh (the revelation conveyed by the human Messenger)] will receive one type of life and miss the other. Allah said:

أَوَمَنْ كَانَ مَيْتًا فَأَحْيَيْنَاهُ وَجَعَلْنَا لَهُ نُورًا يَمْشِي بِهِ فِي النَّاسِ كَمَنْ مَثَلُهُ فِي الظُّلُمَاتِ لَيْسَ بِخَارِجٍ مِنْهَا

Is he who was dead and We gave him life and set for him a light whereby he can walk amongst men, like him who is in the darkness from which he can never come out?

Therefore, he is given both light and life, just as the one who turns away from the (Qur’an and Sunnah) receives both death (a misguided heart) and darkness (misguidance). Ibn Abbaas [may Allah be pleased with him and his father] and all the Mufassiroon said that such a one [i.e. the one who is guided] used to be an unbeliever, so Allah guided him.

And regarding Allah’s statement:

وَجَعَلْنَا لَهُ نُورًا يَمْشِي بِهِ فِي النَّاسِ

And set for him a light whereby he can walk amongst men.

This includes a number of affairs and one of them is that he walks amongst the people with light, whilst the people are in darkness, therefore, his example and theirs is like that of a people who got lost during nightfall and could not find their way, whilst he had light whereby he could walk in the road, and could see as well as see what he is to be cautious of. The second affair is that he walks amongst them with his light, so they borrow from it due to their need for it. The third affair is that he walks with his light on the day of judgement on the bridge of As-siraat, whilst the people of Shirk and Nifaaq remain in the darkness of their Shirk and Nifaaq.

And regarding Allah’s statement:

وَاعْلَمُوا أَنَّ اللَّهَ يَحُولُ بَيْنَ الْمَرْءِ وَقَلْبِهِ وَأَنَّهُ إِلَيْهِ تُحْشَرُونَ

And know that Allah comes in between a person and his heart. And verily to Him you shall (all) be gathered.

The first explanation of this statement is that it is well known that Allah is the one who intervenes between the believer and disbelief, between the disbeliever and Imaan, between the people of obedience and their disobedience to Him, and between the people of disobedience and their obedience to Him. This is the saying of Ibn Abbaas and the majority of the Mufassiroon.

The second explanation is that Allah is close to the heart of the human (i.e. by His All-Encompassing Perfect knowledge) and no secret is hidden from Him. This was mentioned by Al-Waahidiy from Qataadah. It appears that this statement (reported from Qataadah) is more in conformity with the context because the basis of this Istijaabah [i.e. responding to the call of Allah and His Messenger] is by way of the heart. A bodily response is of no benefit without the response of the heart because Allah comes between a person and his heart and knows whether the person has responded to Him with his heart or hides the opposite of that.

With regards to the first statement (i.e. the statement of Ibn Abbaas and the majority of the Mufassiroon), it is the fact that if one turns away from (responding to the call of Allah and His Messenger), he will not be safe and thus Allah comes between him and his hearts as a punishment because he abandoned (this response) after the truth had been explained and made clear. So, he will be like what (has been mentioned) in the statement of Allah:

وَنُقَلِّبُ أَفْئِدَتَهُمْ وَأَبْصَارَهُمْ كَمَا لَمْ يُؤْمِنُوا بِهِ أَوَّلَ مَرَّةٍ

And We shall turn their hearts and their eyes away (from guidance), as they refused to believe therein for the first time.

فَلَمَّا زَاغُوا أَزَاغَ اللَّهُ قُلُوبَهُمْ

So when they turned away (from the Path of Allah), Allah turned their hearts away (from the Right Path).

فَمَا كَانُوا لِيُؤْمِنُوا بِمَا كَذَّبُوا مِنْ قَبْلُ

But they were not such as to believe in that which they had rejected before.

This Ayah is a warning against (failing to respond) with the heart even if a response had been made by way of the limbs. [(1)]

[Footnote a]: https://www.abukhadeejah.com/salafi-shaikh-fawzaan-on-jihaad-in-our-times-and-the-guidelines-of-jihaad-according-to-islam/

[(1)]: Al-Fawaa’id.140-144. 

A Great Disclosure: Four Lives Uncovered by Their Adherence to the Two Paths

Written by Abdullah Jallow on . Posted in Aqeedah (Creed & Belief), Articles, Basics, Bid'ah (Innovation), Featured, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Sahaabah, 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.

Allah, The Most High, said:

وَكَذَٰلِكَ نُفَصِّلُ الْآيَاتِ وَلِتَسْتَبِينَ سَبِيلُ الْمُجْرِمِينَ

And thus do We explain the signs (to you O Muḥammad) in detail, and so that the way of the criminals may become evident (to you). [Surah Al-An’aam. Ayah 55] [1]

Imam Ibn Kathir, may Allah have mercy upon him, said:

Meaning, Allah [The Exalted] stated that just as He explained what was previously explained of the arguments and evidence on the path of guidance and sound judgment, and censured argumentation and stubbornness; also, He explains the signs (proofs, evidence, lessons), which those being addressed need;

ولتستبين سبيل المجرمين

And so that the way of the criminals may become evident”.

Meaning, so that the path of the criminals – those who oppose the Messengers – may become evident. [2]

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

Those who know Allah, His Book, and the religion He has ordained are acquainted with the path of the believers and that of the criminals in detail- the two paths are visible to them, just as a path leading to its destination and the path leading to destruction is made visible. They are the most knowledgeable among the creation- the ones who benefit (the people) the most, the ones with the most useful advice and they are evidence of right guidance. This is why the Sahaabah (companions of the Prophet) have excelled over all those to come after them until the Day of Judgment because they were brought up upon the path of misguidance, Shirk, and the paths leading to destruction, and they knew them in detail; then the Messenger [peace and blessings of Allah be upon him] came to them and took them out from darkness (and entered them) into complete light- from shirk (polytheism) into Tawheed (pure Islamic Monotheism), from ignorance into knowledge, from misguidance into guidance, from injustice into justice, from confusion and blindness into guidance and clear-sightedness. They knew the worth of that which they received and were triumphant by way of it. They knew the worth of that which was contained in what they received since what is in opposition to the (truth and right guidance) manifests the goodness of what it opposes because affairs are made clear by way of their opposites. So, they (Sahaabah) increased in desire and love of that which they embraced, disliked, and hated that which they had turned away from. And of all the people, they had the most love for Tawheed, Imaan, and Islam, and had the most hatred for that which was in opposition to it. They were the most knowledgeable of the (right) path in detail.

As for those who came after the Sahaabah, among them, is one who was brought up in Islam but knows not what is in opposition to it. Therefore, some of the details of the path of the believers and that of the criminals became confusing to him because confusion occurs due to the weakness of one’s knowledge regarding both paths or one of them, as Umar Ibn Al-Khattaab [may Allah be pleased with him] said:

“The robust signposts of Islam will be undone one after the other when a people who grew up in Islam know not what Jahiliyyah-[Pre-Islamic Ignorance] is”.

This (statement shows an aspect of) Umar’s perfect knowledge. There is that one who is neither acquainted with the path of the criminals nor has it been made clear to him, or he has doubts and thus thinks that some of their ways are from the ways of the believers. This has occurred in this Ummah in many affairs of Creed, Knowledge, and deeds regarding the path of the criminals, the disbelievers, and the enemies of the Messengers, (which) was brought into the path of the believers by the one who does not know the (detailed distinction between) the path of believers and the path of the criminals, so he called to (this path), excommunicated the one in opposition and declares lawful that which Allah and His Messenger made unlawful, just as what has occurred with many of the people of bidah, such as the Jahmiyyah, the Qadariyyah, the Khawaarij, the Rawaafid and their ilk- among those who initiated a Bidah, called to it and excommunicated those who opposed it.

The people are four categories in this subject matter (i.e. their knowledge of the path of the believers and the criminals).

The first group is those who know the path of the believers and that of the criminals in detail– in both knowledge and action. They are the most knowledgeable among the creation.

The second group is those who are blind to both paths- those resembling animals. The path of the criminals is presented to them and they follow it.

The third group is those who concern themselves with (seeking) knowledge of the path of the believers and not its opposite- only acquainted with (the path of the criminals) by way of its opposition to the (path of the believers) and in a general way, and that all that is in opposition to the path of the believers is falsehood, even though that is not illustrated to him in detail; rather, turns away when he hears some of that which contradicts the path of the believers and does not preoccupy himself in understanding and knowing its falsity (i.e. by way of learning from the upright people of knowledge). This person is in a state (similar) to one who is safeguarded from following desires- whose heart is neither put at risk nor is he called to (such desires)- as opposed to those who are aware of (such desires) and their souls are inclined towards them, but they strive against it for the Sake of Allah. A letter was written to Umar Ibnul Khattaab [may Allah be pleased with him] and he was asked about this affair, as to which of the two men is the better- a man who is not put at risk by way of desires and does not go through its difficulties, or a man who is urged towards it but abandons it for the Sake of Allah? Umar wrote back saying, “The one who is desirous of sin but abandons it for the Sake of Allah is from ‘those whose hearts Allaah has tested for piety. For them, there is forgiveness and a great reward’”. [Al-Hujuraat.3]

The fourth group knows the path of evil, bidah, and kufr in detail and the path of the believers in general. This is the situation of many of those who concern themselves with the beliefs of the previous nations and that of the people of bidah (proponents of religious innovation). They are acquainted with (these affairs) in detail, but not with what the Messenger came with; rather they are acquainted with it in general even though they may know some of its affairs in detail. Whoever examines their books will see that. Likewise, those who know the paths of evil, oppression, and corruption in detail and are followers of it, if they repent, abandon these (affairs) and return to the path of the pious believers, then their knowledge of it will only be general. They will not be acquainted with it in that detailed manner known to those who spend their lives (studying) its regulations and ways.

The Objective: Indeed, Allah, Glorified be He, free from all imperfections, loves that one should know the path of His enemies to avoid and hate it, just as the path of His Awliyaa (close friends, allies) should be known and followed. [3]

[1]: Translation by Shaikh Abu Iyaad: https://www.thenoblequran.com/q/#/search/6_55%5D

[2]: Tafseer ibn Katheer

[3]: An Excerpt from ‘Al-Fawaa’d pages 167-180