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

Written by Abdullah Jallow on . Posted in Aqeedah, 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, Qur'aan, Scholars of Islam, Worship - 'Ibaadah'.

In The Name of Allah, The Merciful, The Bextower of Mercy.

Allah, The Most High, said:

قُلۡ أَرَءَيۡتُمۡ إِن جَعَلَ ٱللَّهُ عَلَيۡڪُمُ ٱلَّيۡلَ سَرۡمَدًا إِلَىٰ يَوۡمِ ٱلۡقِيَـٰمَةِ مَنۡ إِلَـٰهٌ غَيۡرُ ٱللَّهِ يَأۡتِيڪُم بِضِيَآءٍ‌ۖ أَفَلَا تَسۡمَعُونَ
قُلۡ أَرَءَيۡتُمۡ إِن جَعَلَ ٱللَّهُ عَلَيۡڪُمُ ٱلنَّہَارَ سَرۡمَدًا إِلَىٰ يَوۡمِ ٱلۡقِيَـٰمَةِ مَنۡ إِلَـٰهٌ غَيۡرُ ٱللَّهِ يَأۡتِيڪُم بِلَيۡلٍ۬ تَسۡكُنُونَ فِيهِ‌ۖ أَفَلَا تُبۡصِرُونَ
وَمِن رَّحۡمَتِهِۦ جَعَلَ لَكُمُ ٱلَّيۡلَ وَٱلنَّهَارَ لِتَسۡكُنُواْ فِيهِ وَلِتَبۡتَغُواْ مِن فَضۡلِهِۦ وَلَعَلَّكُمۡ تَشۡكُرُونَ

Say (O Muhammad ): “Tell me! If Allah made night continuous for you till the Day of Resurrection, who is an ilah (a god) besides Allah who could bring you light? Will you not then hear?” Say (O Muhammad ): “Tell me! If Allah made day continuous for you till the Day of Resurrection, who is an ilah (a god) besides Allah who could bring you night wherein you rest? Will you not then see?” It is out of His Mercy that He has put for you night and day, that you may rest therein (i.e. during the night) and that you may seek of His Bounty (i.e. during the day), and in order that you may be grateful. [Al-Qasas. 71-73]

The (night and day) are a bestowal from Allah to His servants and this should make them thankful, worship Allah alone and fulfil His Rights. Allah- out of His Mercy- created the day for them in order that they may seek after His Bounties- seeking after their provisions and livelihoods during daylight. And Allah created the night for them (as a means of) rest and repose- (allowing) their bodies and souls to take a rest due to tiredness after work during the day. This is a bounty of Allah (bestowed) on His servants and Mercy (from Him). Is there anyone who is able to do this (besides Allah)?

Regarding the night, He said: [أَفَلَا تَسْمَعُونَ -Then will you not then hear], and regarding the day, He said: [أَفَلَا تُبْصِرُونَ – Then will you not then see?]

This is because the (faculty) of hearing is sharper than the (faculty) of sight during night time, and the (faculty) of sight is sharper than the (faculty) of hearing during day time.

In these verses (i.e. Al-Qasas 71, 72 & 73) the servant is exhorted to ponder upon the blessings Allah has bestowed. He should contemplate what the situation would have been if such blessings were absent, because if a servant were to contemplate on the situation due to the presence of such blessings compared to what the situation would have been if such blessings were absent, he will realise the station of this favour, contrary to the one who merely goes along with the normal state of affairs and considers (these favours) as something that will neither cease nor come to an end. So his heart is hindered from praising Allah for these blessings and from realising that he is in need of Allah every time. This neither prompts his thoughts towards thanksgiving nor remembrance. [1]

Al-Hasan Al-Basri, may Allah have mercy upon him, said:

”The night and the day have not ceased to lessen the life spans and bringing close the appointed times of death.” [2]

Awn Bin Abdillah, may Allah have mercy upon him, said:

Indeed, the most beneficial days the believer has in the worldly life, is the one about which he thought he would not reach its end. [3]

[1] An Excerpt from Tayseer Al-Kareem Ar-Rahman Fee Tafseer Kalaam Al-Mannan’. Publisher: Daar Ibn Hazm 1st Ed. 1424AH (Year 2003)

[2] Jami Al-Ulum Wal-Hikam. page 400

[3] Jami Al-Ulum Wal-Hikam. page 401

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

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

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

Allah, The Most High, said:

سَيَقُولُونَ ثَلَاثَةٌ رَّابِعُهُمْ كَلْبُهُمْ وَيَقُولُونَ خَمْسَةٌ سَادِسُهُمْ كَلْبُهُمْ رَجْمًا بِالْغَيْبِ ۖ وَيَقُولُونَ سَبْعَةٌ وَثَامِنُهُمْ كَلْبُهُمْ ۚ قُل رَّبِّي أَعْلَمُ بِعِدَّتِهِم مَّا يَعْلَمُهُمْ إِلَّا قَلِيلٌ ۗ فَلَا تُمَارِ فِيهِمْ إِلَّا مِرَاءً ظَاهِرًا وَلَا تَسْتَفْتِ فِيهِم مِّنْهُمْ أَحَدًا

[Some] say they were three, the dog being the fourth among them; (others) say they were five, the dog being the sixth, guessing at the unseen; (yet others) say they were seven, the dog being the eighth. Say (O Muhammad): “My Lord knows best their number; none knows them but a few.” So debate not (about their number, etc.) except with the clear proof (which We have revealed to you). And consult not any of them (people of the Scripture) about (the affair of) the people of the Cave.

Allah informed (us) of the differing between the people of the scripture regarding the number of the people of the cave- a differing that [occurred] out of guessing at the unseen, forging statements and speaking about that which they have no knowledge. Some of them said that the people of the cave were three in number and their dog was the fourth, and others said that the people of the cave were five in number and their dog was the sixth. Allaah said that these two statements are tantamount to guessing at the unseen, so this indicates that they are false. And amongst them were those who said that the people of the cave were seven in number and their dog was the eighth. This statement-and Allaah knows best- is what is correct because Allaah declared the first two statements false but did not declare this third one to be false, so this indicates that it is correct.

This differing is one that neither carries any benefit nor are the people benefited by knowing the number of the people of the cave. It contains neither a benefit related to religion nor the worldly affairs and that is why Allaah stated: [قُل رَّبِّي أَعْلَمُ بِعِدَّتِهِم مَّا يَعْلَمُهُمْ إِلَّا قَلِيلٌ ۗ – Say (O Muhammad):My Lord knows best their number; none knows them but a few]; and they are those who know what is correct and known for being upon what is correct.

[ فَلَا تُمَارِ فِيهِمْ إِلَّا مِرَاءً ظَاهِرً -So debate not (about their number, etc.) except with the clear proof (which We have revealed to you)] based upon knowledge, certainty and about that which contains benefit. As for debating based on ignorance and guessing at the unseen or about that which has no benefit- either the debater being obstinate or the affair being debated having no benefit- neither any religious nor [praiseworthy] worldly benefit, such as the number of the people of the cave and what is similar to it- then too much debate about it and continuous research regarding it is a waste of time, and it makes the hearts have a strong love for that which has no benefit.

[وَلَا تَسْتَفْتِ فِيهِم مِّنْهُمْ أَحَدً – And consult not any of them (people of the Scripture, Jews and Christians) about (the affair of) the people of the Cave] because their speech regarding it is based on guessing at the unseen and conjecture can be of no avail against the truth.

This proves that it is not permissible for a person to issue a verdict when he is not worthy of it- either due to his inability to issue a verdict in that affair or due to fact that he does not care what he says about the affair because he does not possess that fear of Allaah that will stop him from speaking about affairs that are unclear to him, which may harm him in the afterlife. So when it is the case that he has been forbidden from giving verdicts in the likes of this affair, then prohibiting him from giving verdicts [in general] is of a greater prohibition. Also this ayah proves that a person maybe prohibited from giving a verdict in some affair but not in other affairs, so he gives a verdict in that which he is worthy of giving a verdict and not in other affairs because Allaah has not prohibited him from giving a verdict completely; rather they were prohibited from giving a verdict regarding the affair of the people of the cave and what is similar to it. [1]

Beware of conjecture or too many unnecessary opinions regarding a matter, thus the correct or stronger position become hidden or obscured to the listener! “When reporting a difference of opinion on a matter, one should accommodate the statements (or arguments or views) in that context- clarify what is sound and what is false, mention the beneficial points in that difference of opinion and its fruitful outcomes so that the disagreement and differing is not prolonged in that which has no benefit, thus preoccupying one with other than what is more important.

As for the one who transmits difference of opinion, but does not accommodate the statements of the scholars, he has fallen short because it maybe that what is correct is found in that which he left out, or he transmits difference of opinion but neither establish its proofs nor clarifies the correct statements, he has also fallen short. If he deliberately portrays something wrong as something correct, he has lied deliberately, and he is mistaken if it was based on ignorance. Also, the one who transmits difference of opinion in that which there is no benefit or merely transmits the wording of a number of statements (views) and then summarises them in one or two statements in meaning, then indeed he has wasted a long time and prolonged engagement in that which is not correct”. [2]

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

“If you ponder upon the statements of the people of falsehood, you will indeed find them clothed with expressions and presented in a good light with sophisticated terms, which are quickly accepted by those deprived of sound discernment-to the extent that the wicked sinners would give (good) names to the greatest types of wicked deeds”. [3]

Imam Abdur-Rahman Bin Naasir As-Sadi, may Allah have mercy upon him, said:

And what is well known is that Allah neither loves ignorance nor doubts, neither confusion nor misguidance; rather He loves the religion, knowledge and certainty. Indeed, Allah, The Most High, rebuked confusion, saying:

قُلْ أَنَدْعُو مِن دُونِ اللَّهِ مَا لَا يَنفَعُنَا وَلَا يَضُرُّنَا وَنُرَدُّ عَلَىٰ أَعْقَابِنَا بَعْدَ إِذْ هَدَانَا اللَّهُ كَالَّذِي اسْتَهْوَتْهُ الشَّيَاطِينُ فِي الْأَرْضِ حَيْرَانَ لَهُ أَصْحَابٌ يَدْعُونَهُ إِلَى الْهُدَى ائْتِنَا ۗ قُلْ إِنَّ هُدَى اللَّهِ هُوَ الْهُدَىٰ ۖ

Say (O Muhammad): “Shall we invoke others besides Allah (false deities), that can do us neither good nor harm, and shall we turn on our heels after Allah has guided us (to true Monotheism)? – like one whom the Shayaateen (devils) have made to go astray, confused (wandering) through the earth, his companions calling him to guidance (saying): ‘Come to us.’ “Say: “Verily, Allah’s Guidance is the only guidance.’’ [Al An’am 71]

Indeed, we have been commanded to ask Him (The Most High) to guide us to the straight path and this necessitates knowledge of the truth and acting upon it, and the Qur’an is the cure, guidance and light. The Muslims are agreed that doubt and confusion are unpraiseworthy, and it is expected – absolutely- that a person who does not possess knowledge of something is obligated to keep quiet and seek knowledge via its (sound) sources. (4)

[1]An Ecerpt from Tayseer Al-Kareem Ar-Rahmaan Fee Tafseer Kalaam al-Mannaan’. slightly paraphrased

[2] Manhaj Al-Bahth Al-Ilmi Wa Kitaabah Fee Uloom Ash-Shariah 21- 22

[3] An Excerpt from As-Sawaa’iq al-Mursalah 2/438 by Imam Ibn Al-Qayyim

[4] An Excerpt from Al-Adilla Al-Qawaatiq Wal-Baraaheen Fee Ibtaal Usool Al-Mulhideen. Page 15

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[18] The Character Trait Most Hated By The Messenger

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

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

Aa’ishah, may Allah be pleased with her, narrated:

“There was no traite more hated to Allah’s Messenger, peace and blessings of Allah be upon him, than lying. A man would speak based on lies in the presence of the Prophet, peace and blessings of Allah be upon him, and he would not be content until he knew that he had repented.” [Sahih Tirmidhi 1973]

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

The texts of the Qur’an and Sunnah are abundant regarding the general prohibition of lying. It is one of the repugnant sins and immoral flaws. The consensus of the Ummah (the Scholars) is firmly established regarding its prohibition alongside the abundant texts (on the subject matter). [Al-Ad’kar 377]

 

One of The Hidden Battles of a Teacher

Written by Abdullah Jallow on . Posted in Articles, Featured, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Scholars of Islam.

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

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

Some of them (the pursuers of the religious sciences) rejoice due to abundance of followers and Iblees deceives him that this joy is because of the large number of students of knowledge, but what is intended is the large number of companions and being constantly mentioned, and from that is being amazed by their statements and knowledge. This deception is revealed when some of them (followers) abandon him for someone else who is more knowledgeable than him, thus, this becomes difficult for him. This is not the characteristic of the sincere one in teaching because the likeness of the sincere (teacher) is like physicians who treat the sick for the sake of Allah. If some of the patients are cured by a physician amongst them, the other rejoices. We mentioned earlier the narration of Ibn Abi Laylah, may Allah have mercy upon him– and we repeat it again with another chain of transmission – who said:

“I have met a hundred and twenty companions of the Messenger, peace and blessings of Allah be upon him, amongst the Ansar and not a single man amongst them was asked about a hadith, except he wished that his brother would suffice him in (answering)”.

[An Excerpt from Talbees Iblees 159-160]

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

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

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

Allah, The Most High, said:

وَتَحۡسَبُہُمۡ أَيۡقَاظً۬ا وَهُمۡ رُقُودٌ۬‌ۚ وَنُقَلِّبُهُمۡ ذَاتَ ٱلۡيَمِينِ وَذَاتَ ٱلشِّمَالِ‌ۖ وَكَلۡبُهُم بَـٰسِطٌ۬ ذِرَاعَيۡهِ بِٱلۡوَصِيدِ‌ۚ لَوِ ٱطَّلَعۡتَ عَلَيۡہِمۡ لَوَلَّيۡتَ مِنۡهُمۡ فِرَارً۬ا وَلَمُلِئۡتَ مِنۡہُمۡ رُعۡبً۬ا

And you would have thought them awake, while they were asleep. And We turned them on their right and on their left sides, and their dog stretching forth his two forelegs at the entrance [of the Cave or in the space near to the entrance of the Cave (as a guard at the gate)]. Had you looked at them, you would certainly have turned back from them in flight, and would certainly have been filled with awe of them. [Ayah 18]

وَتَحۡسَبُہُمۡ أَيۡقَاظً۬ا وَهُمۡ رُقُودٌ۬‌ۚ
And you would have thought them awake, while they were asleep.

Meaning, O you the one who looks at them! You would have thought they were awake, while indeed they were in a state of sleep. The Mufassirun stated that it was because their eyes were open, so that they would not be ruined, thus, the one who saw them would have thought that they were awake, even though they were sleeping.

وَنُقَلِّبُهُمۡ ذَاتَ ٱلۡيَمِينِ وَذَاتَ ٱلشِّمَالِ‌ۖ

And We turned them on their right and on their left sides.

Also, this was to preserve their bodies, because the earth – due the nature (Allah has given it) – would eat up bodies that have very close contact with it (i.e. for a prolong period without movement). So, by Allah’s decree, He made them to turn over on their right and on their left sides for what was needed to stop the earth from ruining their bodies. Allah, The Most High, has (perfect ability) to protect them from (being ruined by) the earth without turning them over, but He, The Most High, is all-Wise, and He wanted the things He has created and decreed in the creation to take effect, and attached the causes to their effects.

وَكَلۡبُهُم بَـٰسِطٌ۬ ذِرَاعَيۡهِ بِٱلۡوَصِيدِ‌ۚ

And their dog stretching forth his two forelegs at the entrance (of the Cave or in the space near to the entrance of the Cave (as a guard at the gate).

Meaning, the dog that was with the companions of the cave fell asleep as they fell asleep while it was guarding them, and it stretched forth its two forelegs at the entrance of the cave. This was to protect them from being eaten by the earth.

As for protecting them from the people, Allah informed us that He protected them through the fear (or frightening scene) which He placed around them, thus, if anyone saw them, his heart would have been overwhelmed with fear and he would have certainly turned back from them in flight. And this assured that they would stay throughout this prolonged period, while none was aware of them despite the fact that they were very close to the city. The proof of their closeness to the city is that after waking up, they sent one of them to buy some food from the city, while they remained there to wait for him. This shows that they were very close to the city.

[An Excerpt from Tafseer As-Sadi. Abridged and Slightly paraphrased]

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

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

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

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

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

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

لَّوۡلَا يَأۡتُونَ عَلَيۡهِم بِسُلۡطَـٰنِۭ بَيِّنٍ۬‌ۖ

Why do they not bring for them a clear authority?

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

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

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

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

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

وَهُمۡ فِى فَجۡوَةٍ۬ مِّنۡهُ‌ۚ

While they lay in the midst of the Cave.

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

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

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

وَمَن يُضۡلِلۡ فَلَن تَجِدَ لَهُ ۥ وَلِيًّ۬ا مُّرۡشِدً۬ا

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

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

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

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

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

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

Allah, The Most High, said:

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

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

أَمۡ حَسِبۡتَ أَنَّ أَصۡحَـٰبَ ٱلۡكَهۡفِ وَٱلرَّقِيمِ كَانُواْ مِنۡ ءَايَـٰتِنَا عَجَبًا

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

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

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

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

إِذۡ أَوَى ٱلۡفِتۡيَةُ إِلَى ٱلۡكَهۡفِ

(Remember) when the young fled to the Cave

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

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

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

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

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

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

فَضَرَبۡنَا عَلَىٰٓ ءَاذَانِهِمۡ فِى ٱلۡكَهۡفِ سِنِينَ عَدَدً۬ا

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

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

ثُمَّ بَعَثۡنَـٰهُمۡ لِنَعۡلَمَ أَىُّ ٱلۡحِزۡبَيۡنِ أَحۡصَىٰ لِمَا لَبِثُوٓاْ أَمَدً۬ا

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

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

وَڪَذَٲلِكَ بَعَثۡنَـٰهُمۡ لِيَتَسَآءَلُواْ بَيۡنَہُمۡ‌ۚ

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

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

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

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

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

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

Allah, The Most High, said: 

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

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

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

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

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

 

 

Which of the two has more right to security?

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

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

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

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

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

وَڪَيۡفَ أَخَافُ مَآ أَشۡرَڪۡتُمۡ

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

وَلَا تَخَافُونَ أَنَّكُمۡ أَشۡرَكۡتُم بِٱللَّهِ مَا لَمۡ يُنَزِّلۡ بِهِۦ عَلَيۡڪُمۡ سُلۡطَـٰنً۬ا‌ۚ

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

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

فَأَىُّ ٱلۡفَرِيقَيۡنِ أَحَقُّ بِٱلۡأَمۡنِ‌ۖ إِن كُنتُمۡ تَعۡلَمُونَ

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

Then (Allah) differentiated the two parties and stated:

ٱلَّذِينَ ءَامَنُواْ وَلَمۡ يَلۡبِسُوٓاْ إِيمَـٰنَهُم بِظُلۡمٍ أُوْلَـٰٓٮِٕكَ لَهُمُ ٱلۡأَمۡنُ وَهُم مُّهۡتَدُونَ

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

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

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

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

[1]An Excerpt From Tafseer As-Sadi

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

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

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

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

Allah, The Most High, said:

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

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

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

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

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

أَلَمۡ تَرَ إِلَى ٱلَّذِى حَآجَّ إِبۡرَٲهِـۧمَ فِى رَبِّهِۦۤ

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

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

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

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

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

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

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

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

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

وَٱللَّهُ لَا يَہۡدِى ٱلۡقَوۡمَ ٱلظَّـٰلِمِينَ

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

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

[2] An Excerpt from “Tafseer As-Sadi”

[3] An Excerpt from “Tafseer Ibn Katheer”

[4] An Excerpt from “Tafseer As-Sadi”