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Painful Memories About Some of Those Who Set Ablaze the Flames of Transgression and False Tabdi

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Brotherhood, Contemporary Issues, Da'wah - Calling To Islam, Deviated Callers & Individuals, Fitnah, Hadaadis, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Refutations, Scholars of Islam, Sin, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

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

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

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

The over-stringent ones are those who look too deeply (into affairs) and are excessive- those who exceed the Hudood (prescribed legislated Shariah boundaries) in their statements and actions”. [1]

Falih Al-Harbi

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

Falih had been rushing into (unjustified) elimination and declaring people Mubtadi’ah, so some youth asked him for proofs, but the proofs sought from him were not found with him. Then he resorted to the invention of a principle by removing Tabdi from the principles of the Imams of Al-Jarh Wat- Tadeel, and differentiated between the narrators of hadeeth and (when) declaring a person a Mubtadi.

He held that it is right to ask about the reasons for criticising (or disparaging) the narrators, (but) as for those about whom he holds that they are Mubtadi’ah, it is not right to ask about the reasons behind disparaging them and declaring them Mubtadi’ah, even if they are from the best of the Salafis; rather the one who asks regarding the reasons why they are declared Mubtadi’ah is declared a Mubtadi (as well).

This premise led him to say that the scholars must be blindly followed and not asked for proof. Who did he ask to blindly follow the scholars? Indeed, they are the intelligent students of knowledge, but rather the teachers and amongst them are some who have reached the level of doctorate, and not common people; and that the one who does not blindly follow the scholars has indeed undermined the message of the Messengers and the books, or has belied the Qur’an, the Sunnah and Islam.

He and his followers thought that he was the only Imam, the protector and protector of the religion. He pushed (incited) them and they pushed (incited) him, and thus he inflicted the heads of Ahlus Sunnah – the strong and the weak amongst them – with false Tabdee and unjust rulings.

Whoever does not blindly follow him, even if he holds a doctorate degree in Islamic Shariah, is considered a denier of the Qur’an, the Sunnah and Islam. The one who does not blindly follow him in his false opinion, even if he was a teacher, is judged to be one of the callers at the gates of Hell, and that he has destroyed the messages of the Messengers and the books that were revealed to them. This – in addition to insulting, attacks and warning – are matters that are neither approved by Shariah nor (sound) reasoning.

These – despite the fact that my advice to him was accompanied with kindness and contained only some of his mistakes – are matters that should motivate a sane and just person to return to the truth. We did not see anything from Falih except false denunciations, false interpretations, war, mobilisation, and seeking help through supporters amongst those whose identities were unknown – those hiding behind the curtains. At first, he found nothing from the scholars except advice, then denunciation of these matters. [2]

Fawzi Al-Bahrayni

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

“Indeed, the scholars of Ahlus Sunnah – such as Abdullah Ibn Ahmad, Al-Khallaal, Al-Aajuree, Al-Laalikaa’ee, Ibn Battah and other than them – have clarified the methodology of Ahlus Sunnah regarding Imaan with a profound clarification. And that according to Ahlus Sunnah, it (i.e. Imaan) is “Speech, action and belief- increases with obedience to Allah and decreases with disobedience”. We worship Allah with what they say (i.e. this definition), we say it, believed in it from our early age (in pursuit) of knowledge, affirmed in our authorships, lessons and gatherings, and establish loyalty and disavowal based on that.

Then the sinful liars, the spiteful ones and plotters against Ahlus Sunnah came to fight on behalf of the people of desires, and they attacked us with various immoral attacks. One of those attacks is that they (falsely) accuse us of being Murji’ah, and they laid down false and unjust principles for that, with which they fight us. Whenever we destroy them, they repeated them without shame or shyness.

Their statement: “Imaan is speech and action, increases and decreases, and it decreases until nothing remains of it”, in their view is that whoever does not mention the addition “until nothing remains of it” is a Murji.

They made it obligatory on the people, wage war against Ahlus Sunnah and declare them Mubtadi’ah due to it, whilst these Aghmaar (inexperienced ones, ignoramuses, devoid of sound judgement etc) do not know that this Tabdee would apply to the righteous predecessors who did not constantly mention this addition, even if some of them did so.

They declared me a Mubtadi, pass the judgement of Irjaa against me and threw it on me a lot in a number of their statements, especially in the statements of Fawzi Al-Bahraini, even though I have mentioned this (additional) statement (related to the definition of Imaan) and repeated it before the birth of the old and new Haddadi (sect).

However, I do not always adhere to its mention, because the Sahabah and the Tabi’een did not say it, and because there is no evidence to obligate that it should be said. The majority of the (pious) predecessors did not say it, neither did those who said it always said it, nor made it obligatory on others, despite the fact that I do say it sometimes. The following are my statements regarding that….then the Shaikh, may Allah grant him Jannah Al-Firdaws, gave references in pages 61-63 regarding where he has stated this addition in his authorships and lessons.

I (Abdullah Jallow) will suffice with one InShaAllah as follows:

The Shaikh quoted a hadeeth explained in 1406AH under the titled “Striving Against Those Who Deviate From The Right Path”: Abdullah Ibn Mas’ud, may Allah be pleased with him, said that the Prophet said, “Never a Prophet had been sent before me by Allah to his nation, except that he had – among his people – disciples and companions who followed his ways and obeyed his command. Then there came after them their successors who said whatever they did not practise, and practised whatever they were not commanded to do. He who strove against them with his hand was a believer, he who strove against them with his tongue was a believer, and he who strove against them with his heart was a believer and beyond that there is no faith even to the extent of a mustard seed”. [Saheeh Muslim Hadeeth 50]

Then the Shaikh said, “I explained this hadeeth and stated in page 44 [i.e. in Mudhakkirah Al-Hadeeth An-Nabawiyyah]: ‘And there remained – in every nation – sincere scholars who fulfilled the requirements of their religion- striving and defending the teachings of their Prophets, everyone according to his strength and level of Imaan; the one who strove by way of the tongue (i.e. speech), the one who strove by way of his hand, and the one who strove by way of his heart and that is the weakest of Imaan. And there is nothing of Imaan besides that”. [3]

The Shaikh, may Allah have mercy upon him, also said:

It is important to note that some overexcited youth may study the books of the predecessors, but not proficient in applying what is sound from the narrations, thus, they apply them in other than their appropriate place.

Therefore, it is essential to consult scholars on how to implement them because if one embarks upon applying some things incorrectly, he may harm himself, harm Islam and the Muslims. This issue occurred in the past, as some overexcited youth among the new and old Haddadiyyah focused on narrations (of the predecessors), while not memorising (and understanding) the Quran. They focused on the narrations of the predecessors, while among the narrations of predecessors, there are those that are authentic and those that are unauthentic. When they (predecessors) hold a consensus on a matter, it is obligatory to accept it; however, in cases of disagreement, their statements must be referred back to the Quran and the Sunnah of the Prophet. If a particular statement is not reliably attributed to so and so, it should not be accepted, and if it is reliably attributed to him, (but) contradicts (what is sound), it should be rejected. This is how these matters should be. They require Fiqh (sound understanding).

The Haddadiyyah used to memorise the narrations of the predecessors, and Ahlus Sunnah were the first people they wage a war against, attacking them through their hysterical reading (of those narrations), turned against the scholars and sought to topple them one after the other until targeting (Shaikh Al-Islam) Ibn Taymiyyah.

This trend has resurfaced through attacks against scholars and attempting to topple them while clinging to various narrations, some of which are authentic and others not, without grasping their intended meanings. [4] [end of quotes]

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. [Saheeh Muslim Number: 2720] [5]

[1] Saheeh Muslim Nunber 2670. Sharh Saheeh Muslim. Vol 16. page 180]

[2] Al-Majmoo Al-Waadih Fee Raddi Manhaj Wa Usool Faalih. Pages 123-125. Slightly paraphrased]

[3] Kashf Akaadheeb Wa Tahreefaat Wa Khayaanaat Fawzi Al-Bahrayni. pages 59-60. slightly paraphrased]

[4] Marhaban Yaa Talib Al-Ilm 459-460

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

body of water under cloudy sky at night

Caution Against Riba of the Tongue! Can Lead to Buhtan, Mockery, False Tasfiq, Tabdī or Takfīr

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

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

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

“Verily, the worst act of usury is to attack the honour of a Muslim without a just cause”. (1)

Meaning: The greater in evil and the more strictly prohibited is to unleash your tongue against the honour of a Muslim by insulting him, acting haughtily towards him, and speaking ill of him through abusive language or slander. This becomes a stricter prohibition because honour is more valuable than wealth.

“Without a just cause”.

This shows there are instances in which it is allowed to refer to someone negatively by using language like “such and such is an oppressor or transgressor” or “such and such is an innovator (in religious affairs) and an open sinner” in order to warn others is allowed. (2)

This has been referred to as usury because the transgressor receives his honour and then goes above and beyond it as if he has added an increase that encroaches on the boundaries in regard to the honour of a Muslim, which is more valuable than his wealth. According to At-Teebee, may Allah have mercy upon him:

“From the standpoint of emphasis, honour is included in the categories of wealth. Usury is classified into two types: that which is conventional and is described as what is added to debts, and that which is not unconventional, such as verbally disparaging someone’s honour.”

Al-Qaadhee may Allah have mercy upon him, said,

”Violating a Muslim’s honour means dealing with him more than he deserves of what is to be said about him, or more than is permitted to be said about him, which is why it is compared to usury and regarded as one of its types. Then it is considered to be worse because it contains more harm and is more serious in corruption”. (3)

Abdullah Ibn Mas’ud, may Allah be pleased with him, said:

“If there’s evil in anything, it is between the two Jaws, meaning the tongue. There is nothing more in need of prolonged imprisonment than the tongue”. (4)

Ibn Al-Akwaa came to Rabee Bin Khuthaym and said: “Refer me to one who is better than you; he (Rabee) said: The one whose speech is a reminder for himself; his silence is (so that he can) think and his destination (in the Afterlife is a reason) for reflection.  He (i.e. this type of person) is better than me. (5)

[1] Abu Daawud 4876

[2] An Excerpt from ‘Awnul Mabood Sharh Sunan Abee Daawud’ 13/152

[3] An Excerpt from ‘Mirqaatul Mafaateeh Sharh Mishkaat Al-Masaabeeh’ 8/3157

[4] Musannaf Abdur Razzaaq 19528

[5] Siyah A’laam An-Nubulaa: 4/261

[1] “Private Gatherings Are Amanah, No Tale-Carrying” — Identifying an Ambiguity Within This Statement

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

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

Narrated Anas Ibn Maalik, may Allah be pleased with him, that the Prophet, peace and blessings of Allah be upon him, said, “Do you know what Al-Ad’hu is [i.e. calumny]?” They said, “Allah and His Messenger know best”. He said, “Transmitting speech from some people to another people to destroy their (mutual relationships)”.

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

The subject matter of this hadeeth is about the dangerous (consequences) of tale-carrying in this Dunyaa and the Aakhirah. Indeed, the Prophet, peace and blessings of Allah be upon him, called it Ad’hu, and the meaning of Ad’hu is to transmit speech from some people to other people to corrupt their relationships. And in the hadeeth of Ibn Mas’ud, may Allah be pleased with him, it is explained to mean tale-carrying, and that is to transmit the statement of one person to another person, or from a group of people to another group, or from one country to another one, to cause corruption.

This is one of the major sins due to its evil and the punishment (associated with it) in this life and the next. In this worldly life, it may lead to murder, chaos, and other similar affairs – events that are in opposition to rectification. Due to this, the scholars say that the tale carrier- the one who transmits speech from one person to another person, or from a group of people to another group, or from one country to another, to sow the seeds of corruption- causes more harm than a magician. This is because a magician might only harm one person, but as for the tale-carrier, he might harm many individuals and the trial is prolonged.

Therefore, it is forbidden for a Muslim to transmit speech to cause corruption between those upon brotherhood and those who aid one another upon piety. And even if nothing like this [i.e. fighting, chaos, killing, etc] occurs, it is still not permissible to corrupt the relationship between the people by way of lies- sowing the seeds of enmity and hatred between them. The Messenger of Allah went past two graves and then said, “Both of them (i.e. the two people in these graves) are being punished, and they are not being punished due to (committing the greatest of the major sins), but indeed they are great sins. One of them used not to protect himself from being soiled with his urine, and the other one used to go about with tale-carrying”.

Therefore, what the opposite of this hadeeth (necessitates is that) it is obligatory to bring about reconciliation between the people due to the statement of Allah:

لَّا خَيۡرَ فِى ڪَثِيرٍ۬ مِّن نَّجۡوَٮٰهُمۡ إِلَّا مَنۡ أَمَرَ بِصَدَقَةٍ أَوۡ مَعۡرُوفٍ أَوۡ إِصۡلَـٰحِۭ بَيۡنَ ٱلنَّاسِ‌ۚ

There is no good in most of their secret talks save (in) him who orders Sadaqah (charity in Allah’s Cause), or Ma’ruf (Islamic Monotheism and all the good and righteous deeds which Allah has ordained), or conciliation between mankind. [Surah An-Nisaa. Aayah 114]

However, there is an exception in this affair when it is carried out to give some sincere advice whose benefit cannot be reached nor can harm be repelled except by way of such speech. For example, you hear a person saying that he is lying in wait against your Muslim brother and wishes to kill him, take his wealth or violate his honour, or the like thereof, (whose evil consequences) you have clarified (for this perpetrator), but he refuses to accept your advice. Therefore, you go to the person who is unaware and inform him about it, so that he can take precautions. Therefore, speech based on this type of intention and goal is considered to be sincere advice and it is not tantamount to causing corruption, for indeed you are either going to repel harm or bring about a benefit which one cannot do without (except by way of this transmission). And Allah knows best.

at-Taleeqaat Al-Maleehah Alaa Silsilatil Ahaadeeth As-Saheehah’ 1/27-28

The Sole Criterion for Elevation: For Scholar, Student, and Layperson Alike; Whether Their Virtue Is Well Known or Newly Manifest

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Basics, Brotherhood, Contemporary Issues, Da'wah - Calling To Islam, Featured, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Salaf As Saalih (Pious Predecessors), Scholars of Islam, Seeking Knowledge, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

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

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

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

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

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

He (the Prophet) – peace and blessings of Allah be upon him- was the first to be guided to the Book and Iman, and then those who followed him. The Book is the Guide and also the Sunnah that was revealed to him explains that guidance (i.e. the Sunnah and the Qur’an explain each other). All the creation (mankind and Jinn) are guided through it.  Therefore, when this is the case that the Shariah is worthy of being a decisive proof against them and a beacon by way of which they are guided to the truth, their nobility is determined by the extent to which they embrace its rulings- through acting upon them in speech, belief, and deeds– and not merely due to the level of their intellects or their nobility amongst their people. That is because Allah, The Most High, has determined nobility through Taqwa and no other than it. Allah, The Most High, says: [إِنَّ أَڪۡرَمَكُمۡ عِندَ ٱللَّهِ أَتۡقَٮٰكُمۡۚ- Verily, the most honourable of you with Allah is that (believer) who has At-Taqwa] [49:13] [(1)]

Imam Al-Awzaa’ee, may Allah have mercy upon him, said:

“Adhere to the path (footsteps) of those who came before you (i.e. the pious predecessors), even if people reject you. Be cautious of the opinions of men, no matter how they may embellish them with persuasive statement, for the truth will eventually become clear, and you will remain on the right path”. [(2)]

Imam Umar Ibn Abdul Aziz, may Allah have mercy on him, stated:

“Allah’s Messenger, peace and blessings of Allah be upon him, and the leaders who succeeded him (Abu Bakr, Umar, Uthman and Ali) established matters based on the pure revelation; adhering to them is an affirmation of Allah’s Book (the Qur’an), complete obedience to Allah, and strength in the religion ordained by Allah. No one has the authority to alter or change these practices, nor substitute them in opposition. Whoever follows these practices is rightly guided, and he who seeks assistance will be assisted (through them). Whoever opposes them and pursues a path other than that of the believers (the companions of the Prophet), Allah will leave him to what he has chosen and cast him into Hell, and what an evil destination”. [(3)]

Imam Ahmad, may Allah have mercy upon him, said:

“Whoever becomes acquainted with the path of truth, it has been made easy for him to follow. And there is no proof for adhering to the path of Allah except through emulating the Messenger, peace be upon him, in his conduct, statements, and deeds.” [(4)]

Ibn Ataa, may Allah have mercy upon him, said:

“Whoever commits himself to the etiquettes of the Sunnah, Allah will illuminate his heart with the light of knowledge, and there is no status more noble than following the beloved (Prophet) in His commands, actions, and manners.” [(5)]

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

“Whoever abandons the evidence will stray from the path, and there is no evidence except that which has been brought forth by the Messenger, peace and blessings of Allah be upon him”. [(6)]

Al-Allamah Ahmad Bin Yahyah An-Najmi, may Allah have mercy upon him, said:

Know that the truth is that what (has been revealed by) Allah and (given to) His Messenger, peace and blessings of Allah be upon him in the Book and the Sunnah, even if its adherents and those who embrace it are few. What is conveyed in the Islamic legislation is the truth one is commanded to follow, even if the majority of the people free themselves from it and those who follow it are few. Allah stated:

ثُمَّ جَعَلْنَاكَ عَلَىٰ شَرِيعَةٍ مِنَ الْأَمْرِ فَاتَّبِعْهَا وَلَا تَتَّبِعْ أَهْوَاءَ الَّذِينَ لَا يَعْلَمُونَ
إِنَّهُمْ لَنْ يُغْنُوا عَنْكَ مِنَ اللَّهِ شَيْئًا ۚ وَإِنَّ الظَّالِمِينَ بَعْضُهُمْ أَوْلِيَاءُ بَعْضٍ ۖ وَاللَّهُ وَلِيُّ الْمُتَّقِينَ

Then We have put you (O Muhammad) on a plain way of (Our) commandment [like the one which We commanded Our Messengers before you (i.e. legal ways and laws of the Islamic Monotheism)]. So follow you that (Islamic Monotheism and its laws), and follow not the desires of those who know not. Verily, they can avail you nothing against Allah (if He wants to punish you). Verily, the Zalimun (polytheists, wrong-doers, etc.) are Auliya’ (protectors, helpers, etc.) to one another, but Allah is the Wali (Helper, Protector, etc.) of the Muttaqun (pious). [Al-Jaathiya. 18-19]

Therefore, O slave of Allah! Be eager to follow the truth, follow the straight path and the path of early pious predecessors- the companions of the Messenger, and do not feel lonely due to the small numbers of those who follow it and the large numbers of those who oppose it, for indeed Ibrahim, peace be upon him, was an Imaam on his own and with Allah lies all success. [(7)]

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

Know that leaving the correct path occurs in two ways. Firstly: that a man strays from the correct path intending nothing but good, so his error is not to be followed since it leads to destruction. Secondly, a man who deliberately opposes the truth and acts contrary to the Pious ones who came before him, he is astray, leading others astray, a rebellious devil within the Ummah. It is a duty upon those who know of him to warn the people against him and to explain his condition to them so that no one falls into his innovation and is destroyed.

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

After the Shaikh [i.e. Imam Barbahaaree] described the correct path in his previous statement- the correct path that is obligated to a Muslim to follow in his Aqeedah and religion, he then mentioned that the one who leaves the correct path is one of two men:

The First Man: Is the one who leaves the (correct path) without the intention (to do so), rather he intended good but followed other than the path of good. Striving (alone) is not sufficient, and even if the person has a righteous intention and a good aim, then that has to be upon the correct path. Therefore, this (person) is considered mistaken and whoever agrees with him upon that and follows with him upon error will be destroyed; because this is a path of destruction even though the (person) did not intend leaving (the correct path); rather his quest was (to reach something) good. This is the state of many of those who initiate newly invented matters -from themselves – in the knowledge of Aqeedah (Creed). This is not permissible and they should not adhere to it. The person is not upon correctness. Allah, The Mighty and Majestic, said:

 وَأَنَّ هَٰذَا صِرَاطِي مُسْتَقِيمًا فَاتَّبِعُوهُ ۖ وَلَا تَتَّبِعُوا السُّبُلَ فَتَفَرَّقَ بِكُمْ عَنْ سَبِيلِهِ

And verily, this is my Straight Path, so follow it, and follow not (other) paths, for they will separate you away from His Path]. [6:153]

Therefore, we reject any path that exits us from the Straight Path even if the one who (calls) to it aims for good and has a good intention. We do not follow him upon that while he continues upon his error, eventually leading to destruction; because whoever abandons the correct path in his journey and takes a path of ruin will be destroyed.

As For The Second Person: It is the one who intends to leave (the correct path). He knows the truth and that what he embarks upon is falsehood, but he intends to leave the truth with the intention of misguiding the people. The intention of the first (person) is to bring about benefit for the people, but he did not follow the correct path. The second (person) intended to misguide the people and to turn them away from the correct path. So this one (i.e. the one who intends misguidance for the people) is a devil, because the devils take the people away from the Straight Path.

لَأَقْعُدَنَّ لَهُمْ صِرَاطَكَ الْمُسْتَقِيمَ

Surely I (Iblis) will sit in wait against them (human beings) on Your Straight Path. [7:16]

He intends to turn them away from it [i.e. the straight path] and (direct them) towards the deviated paths. The Prophet, peace and blessings of Allah be upon him, gave us an example when he drew a straight line and drew other lines on its sides, he then said about the straight line:

“This is the path of Allah” and he said about the other lines, “These are the other paths, and on each path is a devil calling to it”.

This is a clear example that is in agreement to what the Shaikh [i.e. Imam Barbahaaree] has mentioned here. So the one who takes the people away from the Straight Path (and direct them) to the innovated paths of the innovators is not one who intends good for them; rather he intends destruction for them. He is a devil, be it that he is a devil from amongst the Jinn or the people.

It is obligated to us to be more careful of this (second person) than the first one because this one [i.e. the intentionally deviated one] intends to misguide the people.

And regarding the statement of Imaam Barbahaaree: “He is astray, leading others astray, a rebellious devil”.

Al-Allamah Salih Al-Fawzan commented:

He is misguided and misguiding others. He is a rebellious devil, a rebel intending to turn the people from the Straight Path.

And regarding the statement of Imam Barbahaaree:

“It is a duty upon those who know of him to warn the people against him and to explain his condition to them so that no one falls into his innovation and is destroyed”.

Al-Allaamah Salih Al-Fawzan commented:

It is not permissible to keep quiet about this one who leaves the truth intentionally; rather it is incumbent to unveil his affair and uncover his vileness until the people are warned about him. And it is not to be said that the people are free to hold views, freedom of speech and respecting the views of others, as say present with regards to (having) respect for the views of others. The affair is not about views; (rather) the affair is about Ittibaa [i.e. following the authentic proofs narrated from the Messenger accompanied with the understanding of the Salaf]. Allah has outlined a clear path for us and He told us to adhere to it, when He stated:

وَأَنَّ هَٰذَا صِرَاطِي مُسْتَقِيمًا فَاتَّبِعُوهُ

And verily, this is my Straight Path, so follow it. [6:153]

Therefore, any person comes to us and wants us to leave this straight path, then firstly we reject his statement. Secondly, we clarify and warn the people against him and we do not keep quiet about him, because if we keep quiet about him, the people will be deceived by him, especially if he is an eloquent person, (with) good speech, writing and is educated; for indeed the people will be deceived by him and will say:

“This one is competent, this one is from the thinkers” as is taking place today.

So, the affair is very dangerous, and regarding this is a reason to refute the one in opposition, as opposed to what those ones say:

“Abandon the refutations, leave the people, everyone has his own views and have respect for him”.

Through this respect for the views and freedom of speech, the Ummah will be destroyed. The Salaf did not keep quiet about the likes of these people; rather they exposed and refuted them due to their knowledge of their danger upon Ummah. We do not keep quiet about their evil; rather that which Allah has revealed must be clarified, otherwise, we will be from those who conceal the truth- those about whom Allah stated:

إِنَّ الَّذِينَ يَكْتُمُونَ مَا أَنْزَلْنَا مِنَ الْبَيِّنَاتِ وَالْهُدَىٰ مِنْ بَعْدِ مَا بَيَّنَّاهُ لِلنَّاسِ فِي الْكِتَابِ ۙ أُولَٰئِكَ يَلْعَنُهُمُ اللَّهُ وَيَلْعَنُهُمُ اللَّاعِنُونَ

Verily, those who conceal the clear proofs, evidences and the guidance, which We have sent down, after We have made it clear for the people in the Book, they are the ones cursed by Allah and cursed by the cursers. [2:159]

And the affair is not limited to the innovator, rather it is extended to the one who keeps quiet about him, for indeed rebuke and punishment is extended to him, because it is obligatory to clarify and made clear for the people…..up until Al-Allamah Salih stated: “So our intention is to clarify the truth. Our intention is not to (merely) disparage the people or to speak about the people. The intent is to clarify the truth and this is a trust entrusted upon the scholars. It is not permissible to keep quiet about these people. [(8)]

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

Many people humble themselves to one another more than they humble themselves to Allah – The Most High, The Most Great. It is neither permissible for a person to be a slave except to Allah, (i.e. not to be subservient to anyone in a manner that only Allah deserves) nor humble himself except to the Greatness of Allah. Allah [Glorified be He and free is He from all imperfections] said:

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

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

Examine those Ayaat in the last part of Surah Al-Hashar! The statement:

هُوَ ٱللَّهُ ٱلَّذِى لَآ إِلَـٰهَ إِلَّا هُوَ

He is Allah besides Whom none has the right to be worshipped but He)]: This necessitates Tawheed Al-Uluhiyyah [The Oneness as the only one Who has the right to be worshipped].

The statement:

هُوَ ٱللَّهُ ٱلَّذِى لَآ إِلَـٰهَ إِلَّا هُوَ‌ۖ عَـٰلِمُ ٱلۡغَيۡبِ وَٱلشَّهَـٰدَةِ‌ۖ هُوَ ٱلرَّحۡمَـٰنُ ٱلرَّحِيمُ

He is Allah, besides Whom none has the right to be worshipped but He, the All-Knower of the unseen and the seen (open). He is the Most Beneficent, the Most Merciful]: This necessitates Tawheed Al-Asmaa Was Sifaat [The Oneness of Allah in His Names and Attributes.

The statement:
هُوَ ٱللَّهُ ٱلۡخَـٰلِقُ ٱلۡبَارِئُ ٱلۡمُصَوِّرُ‌ۖ

He is Allah, the Creator, the Inventor of all things, the Bestower of forms]. This necessitates Tawheed Ar-Roboobiyyah [The Oneness of Allah in His Lordship].

These few Ayaat in the last part of Surah Al-Hashr necessitate all the categories of Tawheed [Pure Islamic Monotheism]. [(9)]

Imam Ash-Shawkaanee [may Allaah have mercy upon him] said:

The love for high status and wealth often leads to the abandonment of fairness, which in turn distances individuals from the truth. This abandonment further results in the concealment of truth and the failure to clarify what Allah has obligated. The two aforementioned matters are a greater enemy to an individual than a pair of hunting wolves, [Footnote a] as stated by Allah’s Messenger [peace and blessings of Allah be upon him] because it was the reason that led the people of the scripture to distort Allah’s Books and hide the clear evidences and guidance that were revealed to them, such as what happened to the Jewish Rabbis (i.e. those who deviated after the advents of their Prophets). Allah, in His Mighty Book, and the Messenger, through authentic narrations, have both informed us about this.

The Imam also stated:

We often see a man who holds a belief that aligns with truth and correctness. However, when he speaks to someone who disagrees with him- one who is inclined towards something of the innovated matters in the religion, and especially if that person holds a position of leadership or worldly wealth, not to mention a king, he agrees with him, strengthens, supports and aids him against others.

The least in such circumstances is that he would hide what he believes is the truth and show contempt – in the presence of a person from whom it is neither possible to receive harm nor benefit – towards what has become clear to him is the right thing, so, what about someone from whom harm and benefit are possible? This behavior is essentially prioritizing worldly things and the life of this world over the religion and the afterlife. If he observed and reflected upon what has happened to him, he would have realised that his inclination toward the (vain) desires of a man, two men, three or more individuals – among those he compliments within that gathering, conceals the truth to be in agreement with them and to gain affection, acquire their possessions, and avoid being isolated by them -is a deficiency in upholding the truth and tantamount to exalting falsehood. If it were not for the fact that these individuals hold a higher position in his eyes than the Lord, he would not have been inclined to their (vain) desires and abandoned what he knows to be what Allah wants and demands from His servants. [(10)]

Footnote a: Allah’s Messenger [peace and blessings of Allah be upon him] said, “Two hungry wolves let loose among sheep are not more harmful than a person’s craving after wealth and status is to his Religion”. [(11)]

Imam Muhamad Ibn Saalih Al-Uthaymeen [may Allah have mercy upon him] said, “Two hungry wolves let loose on a flock -then what will remain from the flock?! Even when a single wolf stops eating because its stomach is full, it still kills the rest of the flock; then what about two hungry wolves let loose on a flock!! Not a single will remain. Likewise, a person who craves wealth or status will corrupt the religion and because of this, it is obligated to a person that his intention is far removed from this- far removed from craving wealth and status in the religion. We ask Allah to aid us to accomplish this”. [(12)]

We ask Allah:

اللَّهُمَّ إِنِّي أَسْأَلُكَ حُبَّكَ وَحُبَّ مَنْ يُحِبُّكَ وَالْعَمَلَ الَّذِي يُبَلِّغُنِي حُبَّكَ

O Allah, I ask you for your love and the love of those who love you and the deeds that will bring me your love.

[(1)] An Excerpt from Al-I’tisam 3/434[(2)] Siyar 7/120

[(3)] Ighatha Al-Lahfan 1/159

[(4)] Madarij As-Salikin 2/486

[(5)] Madarij As-Salikin 2/486

[(6)] Miftah Dar As-Sa’adah 1/85

[(7)] An Excerpt from Irshaad As-Saaree Fee Sharh Sunnah Lil-Barbahaaree page 47

[(8)]Source: An Excerpt from It’haaf Al-Qaaree Bi-attaliqat Alaa Sharh As- Sunnah Lil Imam Barbahaaree. 1/110-115. slightly paraphrased

[(9)] An Excerpt from Majmu Wa Rasaail Wa Fataawa 1/22

[(10)] An Excerpt from Adabud Talab Wa Muntahaa Al-Adab. Pages 93-95. Slightly paraphrased]

[(11)] Reported by Tirmidhee no.2376. Declared Authentic by Imaam Albaani (rahimahullaah) Saheeh Sunan At-Tirmidhee Vol 2 page 553

[(12)] At-taleeq Alaa Siyaasah Shar’iyyah. pages 454-455

 

[1] Some Foolish and Spider-Web-Like Doubts of the Mumayyi’ah

Written by Abdullah Jallow on . Posted in Announcements, Aqeedah (Creed & Belief), Basics, Bid'ah (Innovation), Contemporary Issues, Da'wah - Calling To Islam, Fitnah, Innovations In Islam (Bidah), Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Refutations, Tamyee'.

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

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

”It is incumbent upon you that (you) detail (affairs) and make a distinction, for unrestricted and general (speech) without clarification has already corrupted the existence and trampled upon the intellects and opinions in every era.”

Al-Allamah Salih Al-Fawzan, may Allah preserve him, commented on the above statement:

There has to be detailed explanation. The one who is not proficient in detailing (an affair) should keep quiet because benefit is not acquired from his speech. And every time error occurs, its cause is due to an absence of detailed explanation between truth and falsehood. So there has to be detailed explanation, distinction and an absence of mixing up (matters).

Indeed, it may be that there is something of truth and falsehood in an opponent’s statement, so all of it is neither deemed to be false nor truth, rather a distinction is to be made between its truth and falsehood. Therefore, all of it is neither rejected nor accepted; rather a distinction is made between truth and correctness and the falsehood and error in it. And if you are not proficient in detailing (an affair), then you should not enter into this subject matter. [at-Ta’leeqaat Al-Mukhtasar Alaa Al-Qaseedah an-Nuniyyah: 1216

While the subject matter regarding deviation was presented, a Mu’mayyi who is blinded and deafened by propaganda, which led him to utter much nonsense, asked sarcastically: “The people of Bidah will not enter Jannah?!”

Nonetheless, out of leniency, even though this Mu’mayyi deserves very little of it, we will refrain from discussing his other ridiculous statements in this post. These misunderstandings are often shaped by his unjustified resistance when Salafiyyoon offer robust, unambiguous knowledge-based clarifications. As a result, he attempted to either water down the issue, or utilise deflection with sarcasm. Thus, we remind ourselves of the following points to clear up any confusion that may have arisen due to his lack of detail on that occasion.

Two Types of Bidah:

“Bidah Al-Mukaffirah“

and

“Bidah al-Mufassiqah“

 

Bidah Al-Mukaffirah: It is the Bidah that is tantamount to disbelief. Al-Allamah Rabee Bin Haadi Al-Madkhali (may Allaah preserve him) was asked whether there is a difference between Bidah Al-Mukaffirah and Bidah Al-Mufassiqah; so Shaikh said that there is Bidah Mukaffirah, such as rejecting the Ruyah (i.e. denying that the believers will see Allaah in the afterlife); rejecting Allaah’s Uluww [i.e. denying that Allaah is above his creation –Allah ascended over the Throne in a way that benefits his majesty)]; invoking other than Allaah; offering slaughtered sacrifice (i.e. animals) to other than Allaah etc. These are affairs of Bidah Al-Mukaffirah (the bidah that is tantamount to disbelief).

But we do not make Takfeer of the people who commit this type of Bidah until we establish the proofs against them. That is because some of them (i.e. the people who fall into these affairs) carry doubts and are far away from the era of Prophethood and its light (i.e. guidance). So they fall into the likes these innovations.

Rejecting the Ruyah is disbelief; rejecting Allaah’s Uluww is disbelief; the saying that the Qur’aan is created is disbelief-major disbelief. But this person, -[who testifies that none has the right to be worshipped except Allaah and that Muhammad is the messenger of Allaah, and he prays,  observes fasting, wants paradise and believes in that] -received the doubts of the people of falsehood, so he falls into the likes of these affairs (i.e. these innovations that are tantamount to disbelief). So we say to him: You have fallen into disbelief and the evidence is this and this, and we clarify for him.  So if Allaah grants him Tawfeeq and he returns to the truth, then all praise is due to Allaah. But if not, we declare him a disbeliever after establishing the proofs against him.

As for Bidah Al-Mufassiqah it is other than this (i.e. it is not at the level of that which is tantamount to disbelief)…. [Abridged and paraphrased, see www.rabee.net/ar/questions.php?cat=26&id=484 ]

 

Who Are Those Qualified to Make Takfeer?

Question: O Respected Shaykh, who is the murtadd (apostate)? We hope for you to define it in a clear manner, for sometimes the judgement of apostasy can be made upon a person while there is some doubt that he had.

Al-Allamah Salih al-Fawzan, may Allah preserve him, responds: “

The judgement of apostasy and expelling someone from the religion is only appropriate for the people of knowledge who are firmly grounded in knowledge, and they are the judges in the various Sharee’ah law courts, and those who are able of giving legal verdicts. And this is just like the other matters, and it is not the right of every person, or from the right of those who are learning, or those who ascribe themselves to knowledge, but who have deficiency in understanding. It is not appropriate for them to make judgements of apostasy (upon others). Since, mischief will arise from this, and sometimes a Muslim might be judged as an apostate but he is not actually so. And the takfir of a Muslim who has not committed one of the nullifications of Islaam contains great danger. Whoever says to his brother “O Kaafir” or O Faasiq, and he is not like that, then the words will fall back upon the one who said them.

Hence, the ones who actually judge with apostasy are the legislative judges and those who are able and fit for giving legal verdicts. And as for those who enforce the judgements they are the leaders of the Muslims (wullaat al-amr). As for whatever is other than this, then it is mere confusion.”

Question: Some of the students of knowledge are a bit lax towards applying the word of apostasy (riddah) to a Muslim, and this person might sometimes be asked by the Muslims to carry out the hadd punishment for apostasy – when the Sultaan does not carry it out – upon the one they consider deserves it, the one who has been judged with apostasy.

Response: Meting out the punishments is only appropriate for the leader of the Muslims and it is not for every person to establish the punishment, since confusion, and corruption necessarily follows from this, and also the cutting off of the society, tribulations and provocations occur. Establishing the punishments is appropriate (i.e. befits only) to the Muslim leader. The Prophet (sallallaahu alaihi wasallam) said, Pardon each other for the punishments that are between you, but when the execution of the punishment reaches the [authority of the] Sultaan, then Allaah curses both the one who seeks intercession and the one who grants the intercession [i.e. to revoke the punishment].

And from the responsibilities of the Sultaan in Islaam, and from those matters that befit him is the establishment of the punishments after they have been established legislatively, via the Sharee’ah law courts, upon the one who fell into the crime for which the legislator has designated a specific punishment, such as for stealing. So what has been said is that establishing the punishments (i.e. meting them out) is from the rights of the Sultaan, and when the Muslims do not have a Sultaan amongst them, then they should just suffice with commanding the good and forbidding the evil, and calling to Allaah, the Might and Majestic, with wisdom, good admonition and arguing with that which is best. And it is not permissible for individuals (in the society) to establish the hudood, since that, as we have mentioned, will bring about chaos, and also provocations, and tribulations will arise, and this contains greater corruption than it contains rectification. And from amongst the Sharee’ah principles that are submitted to is, “Repelling the harmful things takes precedence over bringing about the beneficial things. [End of quote]

http://www.spubs.com/sps/sp.cfm?subsecID=MNJ09&articleID=MNJ090004&articlePages=1

Finally: This Mu’mayyi should not make one heedless of the severity of bidah and its people, even if the bidah is not the one that is tantamount to disbelief.

He should have detailed this matter, but obviously he was overwhelmed by that ranting and raving, and flattered by the false praise showered on him by the Hizbiyyun, which caused him to neglect this important clarification. So do not become negligent like him. Bidah is a serious matter. The following is brief reminder from an article at www.salafipublications.com, as follows…..

Linguistically bid’ah (innovation) means ‘a newly invented matter’. The Sharee’ah definition of bid’ah is: “A newly invented way [beliefs or action] in the religion, in imitation of the Sharee’ah (prescribed Law), by which nearness to Allaah is sought, [but] not being supported by any authentic proof – neither in its foundations, nor in the manner in which it is performed.” Al-I’tisaam of ash-Shaatibee (1/37).

The Messenger of Allaah (sallallaahu alaihi wasallam) said: “Every innovation is misguidance and going astray” Reported by Abu Daawood (no. 4607), at-Tirmidhee (no. 2676) and it is saheeh. Ibn Hajr authenticated it Takhreej Ahaadeeth Ibn ul-Haajib (1/137).

And he (sallallaahu alaihi wasallam) also said: “… and every innovation is misguidance and all misguidance is in the Hellfire.” Reported by an-Nasaa’ee (1/224) from Jaabir bin Abdullaah and it is saheeh as declared by Shaikh ul-Islaam Ibn Taymiyyah in Majmoo’ ul-Fataawaa (3/58).

The Messenger (sallallaahu alaihi wasallam) also warned against the People of Innovation, from befriending, supporting or taking from them saying: “Whoever innovates or accommodates an innovator then upon him is the curse of Allaah, His Angels and the whole of mankind.” Reported by Bukhaaree (12/41) and Muslim (9/140)

And in his footsteps, we find the Noble Companions and the Taabi’een after them warning from the danger of innovations upon the Ummah, its people and their unity, since it is innovations which have divided the Ummah and split it asunder.

Ibn Abbaas (d. 68H) said: “Indeed the most detestable of things to Allaah are the innovations.” Reported by al-Bayhaqee in as-Sunan al-Kubraa (4/316)

Ibn Umar (d. 84H) said: “Every innovation is misguidance, even if the people see it as something good.” Reported by Abu Shaamah (no. 39)

To be continued InShaaAllah

Unparalleled clemency

Written by Abdullah Jallow on . Posted in Featured, History of Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Prophets, Purification of The Soul, Worship - 'Ibaadah'.

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

Ibn Abbas, may Allah be pleased with him and his father, reported: The Quraish said to the Prophet, peace and blessings of Allah be upon him: ”Invoke your Lord to bring forth for us a mountain of gold and we shall believe in you.” He said: “Will you do so?” They said, “Yes”. He invoked (Allah), so Jibreel came to him and said: “Indeed, your Lord conveys His peace and blessings upon you and He says: “If you wish there will be a mountain of gold for them and whoever amongst them disbelieves after that, then I will punish him with a punishment such as I have not inflicted on anyone among all (mankind and Jinn); and if you wish I will open for them the door of repentance and mercy.” He said: ”Rather the door of repentance and mercy.”

Graded authentic by Imam Al Albaani in Sahih at-Targheeb Wat-Tarheeb 3142

Some Supplications of the Righteous: For Themselves and Their Offspring

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

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

The inspiration for this article – from references 1 to 9 – arose from a captivating tweet by Shaikh Abdulilah, may Allah preserve him. In light of this, we felt compelled to share a short selection of insights from the Mufassiroon, as an additional layer of reflection and benefit alongside his reminder, for our own benefit and our families.

https://x.com/Abdulilah_UK/status/934006936017821696?t=VY1CKttBfsFUMXB14RV7Eg&s=35

وَوَصَّيْنَا الْإِنسَانَ بِوَالِدَيْهِ إِحْسَانًا ۖ حَمَلَتْهُ أُمُّهُ كُرْهًا وَوَضَعَتْهُ كُرْهًا ۖ وَحَمْلُهُ وَفِصَالُهُ ثَلَاثُونَ شَهْرًا ۚ حَتَّىٰ إِذَا بَلَغَ أَشُدَّهُ وَبَلَغَ أَرْبَعِينَ سَنَةً قَالَ رَبِّ أَوْزِعْنِي أَنْ أَشْكُرَ نِعْمَتَكَ الَّتِي أَنْعَمْتَ عَلَيَّ وَعَلَىٰ وَالِدَيَّ وَأَنْ أَعْمَلَ صَالِحًا تَرْضَاهُ وَأَصْلِحْ لِي فِي ذُرِّيَّتِي ۖ إِنِّي تُبْتُ إِلَيْكَ وَإِنِّي مِنَ الْمُسْلِمِينَ

And We have enjoined upon man to be dutiful and kind to his parents. His mother bore him (in her womb) with hardship and gave birth to him with (more) hardship. And his bearing (in the womb) and weaning (period) is thirty months (in total). (Then he continues to grow) until, when he reaches the peak of his youth, and reaches (the age of) 40 years, he says: “O my Lord, grant me the ability to be grateful to you for Your favour (of guidance) which You have bestowed upon me and upon my parents, and to work righteousness that pleases You, and make righteous for me my offspring. Indeed, I repent to you and I am of the Muslims (in submission to You alone).” (1)

وَأَصْلِحْ لِي فِي ذُرِّيَّتِي
“And make righteous for me my offspring”.

When he supplicated for his own righteousness, he also supplicated for his offspring that Allah rectifies their affairs. He (Allah) stated that their righteousness would benefit their parents due to His statement:

وَأَصْلِحْ لِي فِي ذُرِّيَّتِي

“And make righteous for me my offspring”. (2)

فَلَمَّا وَضَعَتْهَا قَالَتْ رَبِّ إِنِّى وَضَعْتُهَآ أُنثَىٰ وَٱللَّهُ أَعْلَمُ بِمَا وَضَعَتْ وَلَيْسَ ٱلذَّكَرُ كَٱلْأُنثَىٰ وَإِنِّى سَمَّيْتُهَا مَرْيَمَ وَإِنِّىٓ أُعِيذُهَا بِكَ وَذُرِّيَّتَهَا مِنَ ٱلشَّيْطَٰنِ ٱلرَّجِيمِ

Then when she delivered her [child Maryam (Mary)], she said: “O my Lord! I have delivered a female child,” – and Allah knew better what she delivered, – “And the male is not like the female, and I have named her Maryam (Mary), and I seek refuge with You (Allah) for her and for her offspring from Shaitan (Satan), the outcast.” [3:36]

وإني أعيذها بك وذريتها من الشيطان الرجيم

And I seek refuge with You (Allah) for her and for her offspring from Shaitan (Satan), the outcast.

She supplicated for her and her offspring, asking Allah to protect them from the accursed devil. (3)

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

And those who say: “Our Lord! Bestow on us from our wives and our offspring who will be the comfort of our eyes, and make us leaders for the pious”. [25:74]

They ask Allah to grant them the comfort of the eye by making their wives and offspring obedient to Allah, and to grant them happiness in their hearts due to being followed by the righteous in obedience and servitude to Allah. That is because a trustworthy leader in the religion co-operates with (others) upon obedience (to Allah and His Messenger). (4)

رَبِّ ٱجْعَلْنِى مُقِيمَ ٱلصَّلَوٰةِ وَمِن ذُرِّيَّتِى رَبَّنَا وَتَقَبَّلْ دُعَآءِ

O my Lord! Make me one who performs As-Salat, and (also) from my offspring, our Lord! And accept my invocation. [14:40]

Meaning: from those who establish the prayer with its pillars and guard it strictly (or be consistent upon it). Make my descendants among those who establish the prayer. (5)

رَبَّنَا وَاجْعَلْنَا مُسْلِمَيْنِ لَكَ وَمِن ذُرِّيَّتِنَا أُمَّةً مُّسْلِمَةً لَّكَ وَأَرِنَا مَنَاسِكَنَا وَتُبْ عَلَيْنَا ۖ إِنَّكَ أَنتَ التَّوَّابُ الرَّحِيمُ

Our Lord! And make us submissive unto You and of our offspring a nation submissive unto You, and show us our Manasik (all the ceremonies of pilgrimage – Hajj and ‘Umrah, etc.), and accept our repentance. Truly, You are the One Who accepts repentance, the Most Merciful. [2:128]

They supplicated for themselves and their offspring to be granted Islam, whose reality is the submission of the heart and its obedience to its Lord, which necessitates the obedience of the limbs. (6)

هُنَالِكَ دَعَا زَكَرِيَّا رَبَّهُ ۖ قَالَ رَبِّ هَبْ لِي مِن لَّدُنكَ ذُرِّيَّةً طَيِّبَةً ۖ إِنَّكَ سَمِيعُ الدُّعَاءِ

At that time Zakariyyah invoked his Lord, saying: “O my Lord! Grant me from You, a good offspring. You are indeed the All-Hearer of invocation.” [3:38]

Zakariyyah, peace be upon him, sipplicated to his Lord for righteous offspring; meaning, children with pure morals and good manners, to complete the blessings of both religious and worldly life for them, thus his supplication was answered. (7)

وَإِذْ قَالَ إِبْرَاهِيمُ رَبِّ اجْعَلْ هَٰذَا الْبَلَدَ آمِنًا وَاجْنُبْنِي وَبَنِيَّ أَن نَّعْبُدَ الْأَصْنَامَ

And (remember) when Ibrahim (Abraham) said: “O my Lord! Make this city (Makkah) one of peace and security, and keep me and my sons away from worshipping idols. [14:35]

Meaning: Distance me and them from worshiping the idols. (8) Then he mentioned the reason for his fear for himself and his children due to the many who have been tempted and afflicted by its worship. (9)

Prophet Adam – peace be upon him

Allah, The Most High, said that Adam and Hawwaa -peace be upon them- said:

رَبَّنَا ظَلَمۡنَآ أَنفُسَنَا وَإِن لَّمۡ تَغۡفِرۡ لَنَا وَتَرۡحَمۡنَا لَنَكُونَنَّ مِنَ ٱلۡخَـٰسِرِينَ

Our Lord! We have wronged ourselves. If You forgive us not, and bestow not upon us Your Mercy, we shall certainly be of the losers]- Meaning: Indeed, we committed the sin You forbade us from committing; we have harmed ourselves by committing the sin and have fallen into that which is a cause of loss unless you forgive us, wipe away the consequences of the sin and the punishment attached to it; grant us mercy by accepting our repentance and [free us from the calamity, harms etc] of the likes of these mistakes. So, Allah forgave them just as Allaah stated:

وَعَصَىٰٓ ءَادَمُ رَبَّهُ ۥ فَغَوَىٰ
ثُمَّ ٱجۡتَبَـٰهُ رَبُّهُ ۥ فَتَابَ عَلَيۡهِ وَهَدَىٰ

Thus did Adam disobey his Lord, so he went astray. Then his Lord chose him, and turned to him with forgiveness, and gave him guidance. [Ta Ha. 21-22]

Adam attained success through five matters: acknowledgement of his sin, showed regret, blamed himself, hasten towards repentance and did not lose hope in Allah’s Mercy. Iblees was condemned to wretchedness through five matters: he did not acknowledge his sin, he was not regretful, and did not blame himself, rather he blamed his Lord, he did not repent and he lost hope in Allah’s Mercy. [10]

Prophet Nuh – peace be upon him

Allah, The Most High, said:

قَالَ رَبِّ إِنَّ قَوۡمِى كَذَّبُونِ
فَٱفۡتَحۡ بَيۡنِى وَبَيۡنَهُمۡ فَتۡحً۬ا وَنَجِّنِى وَمَن مَّعِىَ مِنَ ٱلۡمُؤۡمِنِينَ

He (Nuh) said: “My Lord! Verily, my people have belied me. Therefore judge You between me and them, and save me and those of the believers who are with me. [Ash-Shu’ara. 117-118]

Meaning: Judge between me and them – a judgement of Yours by way of which You’ll destroy the deniers and inflict punishment against those who disbelieve in You – who wilfully deny that you alone have the right to be worshipped and belie Your Messenger. He asked Allah to save him and the people of Iman with him. Indeed, Allah clarified that He answered the supplication of His slave and Prophet. Allah said:

فَأَنجَيۡنَـٰهُ وَمَن مَّعَهُ ۥ فِى ٱلۡفُلۡكِ ٱلۡمَشۡحُونِ
ثُمَّ أَغۡرَقۡنَا بَعۡدُ ٱلۡبَاقِينَ
إِنَّ فِى ذَٲلِكَ لَأَيَةً۬‌ۖ وَمَا ڪَانَ أَكۡثَرُهُم مُّؤۡمِنِينَ
وَإِنَّ رَبَّكَ لَهُوَ ٱلۡعَزِيزُ ٱلرَّحِيمُ

And We saved him and those with him in the laden ship. Then We drowned the rest (disbelievers) thereafter. Verily, in this is indeed a sign, yet most of them are not believers. And verily! Your Lord, He is indeed the All-Mighty, the Most Merciful. [Ash-Shu’ara. 119-122] [11]

Prophet Ibrahim – peace be upon him

Allah, The Most High, informed us of a supplication of Prophet Ibrahim in Surah Ash-Shu’ara verses 83-89:

رَبِّ هَبۡ لِى حُڪۡمً۬ا وَأَلۡحِقۡنِى بِٱلصَّـٰلِحِينَ

My Lord! Bestow Hukman on me, and join me with the righteous.

Meaning: Grant me abundant knowledge through which I will acquire knowledge of the rulings on what is halal and haram, and utilise it as a means of judging between the people. Place me together with the righteous people in this worldly and Hereafter; place me in the same station and status together with those Prophets who came before me.

وَٱجۡعَل لِّى لِسَانَ صِدۡقٍ۬ فِى ٱلۡأَخِرِينَ

And grant me an honourable mention in later generations.-

Meaning: That I become one who is mentioned with good amongst the people who come after me.

The scholars say that Allah did answer Ibrahim’s supplications by granting him knowledge and wisdom that made him one of the most virtuous messengers, placed him in the same station with his brothers amongst the Messengers, loved, accepted and praised amongst all the people who received revelation [i.e. nations of the Prophets who came after him].

وَٱجۡعَلۡنِى مِن وَرَثَةِ جَنَّةِ ٱلنَّعِيم

And make me one of the inheritors of the Paradise of Delight]- Meaning: Amongst those whom You will grant paradise and blessed with entry into paradise. Indeed, Allah accepted his supplication by raising his status in the gardens of paradise.

وَلَا تُخۡزِنِى يَوۡمَ يُبۡعَثُونَ
يَوۡمَ لَا يَنفَعُ مَالٌ۬ وَلَا بَنُونَ
إِلَّا مَنۡ أَتَى ٱللَّهَ بِقَلۡبٍ۬ سَلِيمٍ۬

And do not disgrace me on the Day when (all creation) will be resurrected; the Day whereon neither wealth nor sons will avail; except him who brings to Allah a clean heart.

Meaning: O Allah! Grant me (safety) from disgrace on the day of resurrection- the day on which all humankind will be resurrected, the first to the last of them; help me on that day on which neither wealth nor children will benefit a person except those with a clean heart. This is what will benefit a person, save him from Your punishment, bring a noble reward and a beautiful final abode. The clean heart is the one free of Shirk, doubt (in Allah’s religion), love of evil, free from persistence upon bidah and sins. Imam Ibn Al-Qayyim, may Allah have mercy upon him, said, “The clean heart is the heart that is free from Shirk, (blameworthy) hatred, malice, (blameworthy) envy, vehement greed, pride, (blameworthy) love of the worldly life [i.e. by preferring the worldly life over the Hereafter] and love of leadership”. It is the heart that is free from every evil that distances it from Allah, free from every Shubhah – [i.e. beliefs, views, opinions etc that resemble the truth but are falsehood in reality] – that opposes what Allah has stated, free from every desire that opposes Allah’s command, free from every want that contradicts what Allah wants from a person and free from every obstacle that obstructs a person from (obedience to Allah). This clean heart is in a paradise of this quick passing worldly life (i.e. due to the pleasure derived from obedience to Allah, love of Allah, fear of Allah, hope in Allah etc), and it will be in paradise in the life of the grave (i.e. bliss of the grave) and in paradise in the Hereafter. This heart cannot completely obtain safety until it is safe from five affairs: Safe from shirk which is a nullifier of Tawheed, safe from bidah which is a nullifier of the authentic Sunnah, safe from evil desire which is a nullifier of obedience to Allah’s command, safe from heedlessness which is a nullifier of remembrance of Allah and safe from vain desires which is a nullifier of obedience to Allah and His Messenger, and sincerity. These five affairs (i.e. shirk, bidah, evil desires, heedlessness and vain desires) veils a person from Allah and under each of them there are many other affairs that cannot be enumerated. [12]

Yusuf – peace be upon him

Allah, The Most High, stated that Yusuf said:

رَبِّ قَدۡ ءَاتَيۡتَنِى مِنَ ٱلۡمُلۡكِ وَعَلَّمۡتَنِى مِن تَأۡوِيلِ ٱلۡأَحَادِيثِ‌ۚ فَاطِرَ ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضِ أَنتَ وَلِىِّۦ فِى ٱلدُّنۡيَا وَٱلۡأَخِرَةِ‌ۖ تَوَفَّنِى مُسۡلِمً۬ا وَأَلۡحِقۡنِى بِٱلصَّـٰلِحِينَ

My Lord! You have indeed bestowed on me of the sovereignty, and taught me the interpretation of dreams; The (only) Creator of the heavens and the earth! You are my Wali (Protector, Helper, Supporter, Guardian, etc.) in this world and in the Hereafter, cause me to die as a Muslim (the one submitting to Your Will), and join me with the righteous. [Yusuf 101]

أَنتَ وَلِيِّي فِي الدُّنْيَا وَالْآخِرَةِ ۖ تَوَفَّنِي مُسْلِمًا وَأَلْحِقْنِي بِالصَّالِحِينَ

You (Allah) are my Wali (Protector, Helper, Supporter, Guardian, etc.) in this world and in the Hereafter, cause me to die as a Muslim, and join me with the righteous]. [13]

Imam Ibn Al-Qayyim, may Allah have mercy upon him, said: “This supplication gathers within it a firm acknowledgement of Allah’s Oneness [i.e Tawheed], submission to the Lord, a manifestation of one’s need of Allah, a declaration of one’s innocence from having a protector besides Allah, and that being enabled to die upon Islam is the loftiest goal of the slave, and that it is [an affair] only in the hands of Allah and not in the hands of the slave; an acknowledgement of the afterlife and seeking [to be included in the] company of those granted happiness and success. [14]

Lut – peace be upon him

Allah said that Lut supplicated:
رَبِّ نَجِّنِى وَأَهۡلِى مِمَّا يَعۡمَلُونَ
My Lord! Save me and my family from what they do. [Ash-Shu’ara. 169]

This supplication teaches and guides the servants of Allah to hold on firmly to Allah and to seek Allah’s rescue from evil deeds and statements; seek safety from its disgusting consequences, its evil and corruption, especially when evil becomes rife and the people openly commit it.

Punishment was sent upon the people. Allah said:

إِنَّا مُنزِلُونَ عَلَىٰٓ أَهۡلِ هَـٰذِهِ ٱلۡقَرۡيَةِ رِجۡزً۬ا مِّنَ ٱلسَّمَآءِ بِمَا كَانُواْ يَفۡسُقُونَ
وَلَقَد تَّرَڪۡنَا مِنۡهَآ ءَايَةَۢ بَيِّنَةً۬ لِّقَوۡمٍ۬ يَعۡقِلُونَ

Verily, we are about to bring down on the people of this town a great torment from the sky, because they have been rebellious (against Allah’s Command). And indeed We have left thereof an evident Ayah (a lesson and a warning and a sign the place where the Dead Sea is now in Palestine) for a folk who understand. [Al-Ankabut.34-35]

Allah said:
قَالُوٓاْ إِنَّآ أُرۡسِلۡنَآ إِلَىٰ قَوۡمٍ۬ مُّجۡرِمِينَ
لِنُرۡسِلَ عَلَيۡہِمۡ حِجَارَةً۬ مِّن طِينٍ۬
مُّسَوَّمَةً عِندَ رَبِّكَ لِلۡمُسۡرِفِينَ
فَأَخۡرَجۡنَا مَن كَانَ فِيہَا مِنَ ٱلۡمُؤۡمِنِينَ
فَمَا وَجَدۡنَا فِيہَا غَيۡرَ بَيۡتٍ۬ مِّنَ ٱلۡمُسۡلِمِينَ
وَتَرَكۡنَا فِيہَآ ءَايَةً۬ لِّلَّذِينَ يَخَافُونَ ٱلۡعَذَابَ ٱلۡأَلِيمَ

They [i.e. the angels] said: “We have been sent to a people who are Mujrimun (polytheists, sinners, criminals, disbelievers in Allah); to send down upon them stones of baked clay. Marked by your Lord for the Musrifun (polytheists, criminals, sinners those who trespass Allah’s set limits in evil-doings by committing great sins). So We brought out from therein the believers. But We found not there any household of the Muslims except one [i.e. Lout (Lot) and his two daughters]. And We have left there a sign (i.e. the place of the Dead Sea , well-known in Palestine) for those who fear the painful torment. [Adh-Dhariyat.32-37]

Allah said:

فَلَمَّا جَآءَ أَمۡرُنَا جَعَلۡنَا عَـٰلِيَهَا سَافِلَهَا وَأَمۡطَرۡنَا عَلَيۡهَا حِجَارَةً۬ مِّن سِجِّيلٍ۬ مَّنضُودٍ۬
مُّسَوَّمَةً عِندَ رَبِّكَ‌ۖ وَمَا هِىَ مِنَ ٱلظَّـٰلِمِينَ بِبَعِيدٍ۬

So when Our Commandment came, We turned (the towns of Sodom in Palestine) upside down, and rained on them stones of baked clay, piled up; marked from your Lord, and they are not ever far from the Zalimun (polytheists, evil-doers, etc.). [Hud. 82-83] [a] [15]

Shu’aib, peace be upon him

Allah stated that Shu’aib supplicated, saying:

رَبَّنَا ٱفۡتَحۡ بَيۡنَنَا وَبَيۡنَ قَوۡمِنَا بِٱلۡحَقِّ وَأَنتَ خَيۡرُ ٱلۡفَـٰتِحِينَ

Our Lord! Judge between us and our people in truth, for You are the Best of those who give judgment. [Al-A’raf. 89]

Meaning: “Judge between us because Your Judgement contains no wrong, inequity and oppression. Aid the truth and its people, and humiliate falsehood and its people. You are the best of those who judge”. Indeed, Allah accepted Shu’aib’s supplication, aided him and the believers and destroyed the unbelievers. Allah [The Exalted] said:

وَلَمَّا جَآءَ أَمۡرُنَا نَجَّيۡنَا شُعَيۡبً۬ا وَٱلَّذِينَ ءَامَنُواْ مَعَهُ ۥ بِرَحۡمَةٍ۬ مِّنَّا وَأَخَذَتِ ٱلَّذِينَ ظَلَمُواْ ٱلصَّيۡحَةُ فَأَصۡبَحُواْ فِى دِيَـٰرِهِمۡ جَـٰثِمِينَ

And when Our Commandment came, We saved Shu’aib and those who believed with him by a Mercy from Us. And As-Saihah (torment – awful cry, etc.) seized the wrong-doers, and they lay (dead) prostrate in their homes]. [Hud. 94] [16]

Musa and Harun- peace be upon them

After Allāh, The Most High, appointed Musa, peace be upon him, and showed him magnificent signs, he was sent to Fir’awn – the king of Misr. Allāh, The Most High, said to Musa: [ٱذۡهَبۡ إِلَىٰ فِرۡعَوۡنَ إِنَّهُ ۥ طَغَىٰ- Go to Fir’aun (Pharaoh)! Verily, he has transgressed all bounds] – Meaning: Fir’awn has rebelled and transgressed all the limits in disbelief and corruption. He has become haughty in the earth, overpowered the weak, claimed Ar-Rububiyyah [Lordship for himself] and al-Uluhiyyah [that he deserves to be worshipped]. This transgression of his was the cause of his destruction, but due to Allah’s Perfect Mercy, Wisdom and Justice, He does not punish anyone until after establishing the proof by sending Messengers. Musa, peace be upon him, knew that he was going to shoulder a great responsibility because he was going to be sent to an obstinate and arrogant dictator, who had no opponent in Misr -amongst the people- to oppose him.

He was by himself after he killing someone [i.e. when he unintentionally killed one of Fir’awn’s people, whilst defending a man from Bani Israeel, thus, Fir’awn and his chiefs were determined to kill him]; but after Allah commanded him to go to Fir’awn, he obeyed Allah’s command, accepted it wholeheartedly, asked Allah for assistance and to facilitate him with the ability to (fulfil the task). Allah says that Musa said: [رَبِّ ٱشۡرَحۡ لِى صَدۡرِى – O my Lord! My expand my heart]- Meaning: Grant me self-confidence and courage so that I can bear both verbal and physical harm, and so that I neither grieve nor become fed up due such harm, for indeed a person with an aggrieved heart is not fit to guide and invite the people to (Allah’s guidance).

[وَيَسِّرۡ لِىٓ أَمۡرِى – And ease my task for me]- Meaning: Grant me ease in every affair I pursue and every path I intend to follow, whilst calling to your guidance; and lighten the difficulties in front of me. The caller is granted ease when he approaches all affairs in the appropriate manner; addresses every person based on what they should be addressed with, and calls them through a path that is easier for them to understand, which will enable them to accept his speech.

[وَٱحۡلُلۡ عُقۡدَةً۬ مِّن لِّسَانِى – And make loose the knot (the defect) from my tongue, (i.e. remove the incorrectness from my speech) [That occurred as a result of a brand of fire which Musa (Moses) put in his mouth when he was an infant]; [يَفۡقَهُواْ قَوۡلِى – That they understand my speech]. Musa used to suffer from a speech impediment and it was difficult to understand his speech as the Mufassiroon have stated, just as Allah says in another verse that Musa said:

[وَأَخِى هَـٰرُونُ هُوَ أَفۡصَحُ مِنِّى لِسَانً۬ا– And my brother Haaroon (Aaron) he is more eloquent in speech than me]. Thus, he asked Allah to remove the speech impediment so that what he says can be understood and the people he speaks to can clearly grasp what is intended by his speech.

[وَٱجۡعَل لِّى وَزِيرً۬ا مِّنۡ أَهۡلِى – And appoint for me a helper from my family];[ هَـٰرُونَ أَخِى- Harun (Aaron), my brother]; [ٱشۡدُدۡ بِهِۦۤ أَزۡرِى Increase my strength with him]- Meaning: to be my helper and my assistant in delivering the message to those whom you have sent me to deliver your message, as Allah says in another verse: [سَنَشُدُّ عَضُدَكَ بِأَخِيكَ وَنَجۡعَلُ لَكُمَا سُلۡطَـٰنً۬ا – We will strengthen your arm through your brother, and give you both power]. [وَأَشۡرِكۡهُ فِىٓ أَمۡرِى – And let him share my task]- Meaning: Grant him prophet-hood and make him a Messenger, just as you have made me a Prophet and a Messenger.

Then Allah informs us of the benefit Musa was seeking by asking for such favours, which is: [كَىۡ نُسَبِّحَكَ كَثِيرً۬ا – That we may glorify You much]; [وَنَذۡكُرَكَ كَثِيرًا – And remember You much]. Musa knew that acts of worship and the religion revolves around remembrance of Allah, thus he asked Allah to make his brother a partner in that – aiding and helping one another in righteousness and piety; to remember Allah profusely by way of Tasbeeh [i.e. Subhanallah], Tahleel [i.e. laa ilaaha illal laah] and other types of worship.

[إِنَّكَ كُنتَ بِنَا بَصِيرً۬ا- Verily! You are of us Ever a Well-Seer] – Meaning: You know our situation and weaknesses; what we can and cannot do, and our complete need of You in every affair. You see our affair more than us [i.e. you see everything and nothing escapes your sight] and you are more Merciful to us than we have for ourselves; therefore bestow upon us what we have asked You and respond to our supplication.

After he made these supplications and requests, Allah said to him: [قَدۡ أُوتِيتَ سُؤۡلَكَ يَـٰمُوسَىٰ -You are granted your request, O Musa (Moses)]- Meaning: I will grant you everything you’ve asked. I will grant you courage, make your task easy and remove the speech impediment from your tongue, so that your speech is understood; and I will make your brother -Hurun – your helper. Allah says in another verse:

وَنَجۡعَلُ لَكُمَا سُلۡطَـٰنً۬ا فَلَا يَصِلُونَ إِلَيۡكُمَا‌ۚ بِـَٔايَـٰتِنَآ أَنتُمَا وَمَنِ ٱتَّبَعَكُمَا ٱلۡغَـٰلِبُونَ

And give you both power, so they shall not be able to harm you, with Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.), you two as well as those who follow you will be the victors.

These requests made by Musa show his perfect knowledge and awareness of Allāh, his perfect discernment, perfect knowledge about affairs and perfect sincerity. This is because the caller to the path of Allah- the one who guides the people, especially if the one being invited to the path of Allah is from the obstinate and haughty ones, and transgressors- is need of a courageous heart and complete forbearance, in order to bear the harm he might come across. He is in need of clear speech, in order to be able to express himself to the one he intends and wishes to address. Rather, a person in such a situation needs clear eloquent speech in order to present the truth in a proficient manner, beautify it as much as he is able and make it appealing to the people. On the other hand, he shows the ugliness of falsehood, so as to repel people from it. Besides this, the caller is in need of being granted ease in his task by approaching affairs in the proper manner – calling to the path of Allah with wisdom, fine admonition and arguing in the best way. He should deal with every person whilst taking into consideration the situation of each person he addresses.

This affair becomes more accomplished when the caller has helpers and assistants, who will help him to reach this goal because when many people speak, it will have an effect and that is why Musa made those requests. If you examine the situation of the prophets – those sent to the people- you will discover this affair, especially the seal and most virtuous amongst them, Muhammad, peace and blessings of Allāh be upon him because he was at the highest peak in every perfect and good human characteristic. He had a courageous heart and was facilitated with the means of calling to Allah. His speech was eloquent – with fine expression and explanation- and he had companions who aided him to convey the truth, and (besides the Prophets and Messengers) none can ever excel those companions of Muhammad after their departure from this world. [An Excerpt from ‘Tayseer al-Kareem Ar-Rahmaan Fee Tafseer kalaam al-Mannaan’. explanation of Ayat 24-36 Surah Ta Ha]

Sulayman – peace be upon him

Allah said:

وَحُشِرَ لِسُلَيۡمَـٰنَ جُنُودُهُ ۥ مِنَ ٱلۡجِنِّ وَٱلۡإِنسِ وَٱلطَّيۡرِ فَهُمۡ يُوزَعُونَ
حَتَّىٰٓ إِذَآ أَتَوۡاْ عَلَىٰ وَادِ ٱلنَّمۡلِ قَالَتۡ نَمۡلَةٌ۬ يَـٰٓأَيُّهَا ٱلنَّمۡلُ ٱدۡخُلُواْ مَسَـٰكِنَڪُمۡ لَا يَحۡطِمَنَّكُمۡ سُلَيۡمَـٰنُ وَجُنُودُهُ ۥ وَهُمۡ لَا يَشۡعُرُونَ
فَتَبَسَّمَ ضَاحِكً۬ا مِّن قَوۡلِهَا وَقَالَ رَبِّ أَوۡزِعۡنِىٓ أَنۡ أَشۡكُرَ نِعۡمَتَكَ ٱلَّتِىٓ أَنۡعَمۡتَ عَلَىَّ وَعَلَىٰ وَٲلِدَىَّ وَأَنۡ أَعۡمَلَ صَـٰلِحً۬ا تَرۡضَٮٰهُ وَأَدۡخِلۡنِى بِرَحۡمَتِكَ فِى عِبَادِكَ ٱلصَّـٰلِحِينَ

And there were gathered before Sulaiman (Solomon) his hosts of jinns and men, and birds, and they all were set in battle order (marching forwards). Till, when they came to the valley of the ants, one of the ants said: “O ants! Enter your dwellings, lest Sulaiman (Solomon) and his hosts crush you, while they perceive not.” So he [Sulaiman (Solomon)] smiled, amused at her speech and said: “My Lord! Inspire and bestow upon me the power and ability that I may be grateful for Your Favours which You have bestowed on me and on my parents, and that I may do righteous good deeds that will please You, and admit me by Your Mercy among Your righteous slaves. [Al-Naml. 17-19]

رَبِّ أَوۡزِعۡنِىٓ أَنۡ أَشۡكُرَ نِعۡمَتَكَ ٱلَّتِىٓ أَنۡعَمۡتَ عَلَىَّ وَعَلَىٰ وَٲلِدَىَّ وَأَنۡ أَعۡمَلَ صَـٰلِحً۬ا تَرۡضَٮٰهُ وَأَدۡخِلۡنِى بِرَحۡمَتِكَ فِى عِبَادِكَ ٱلصَّـٰلِحِين

My Lord! Inspire and bestow upon me the power and ability that I may be grateful for Your Favours which You have bestowed on me and on my parents, and that I may do righteous good deeds that will please You, and admit me by Your Mercy among Your righteous slaves.

This is one of the most comprehensive supplications, the most suitable for Sulayman’s circumstances and that which Allah bestowed on him of mighty kingship and manifest bounty. [رَبِّ أَوۡزِعۡنِىٓ أَنۡ أَشۡكُرَ نِعۡمَتَكَ ٱلَّتِىٓ أَنۡعَمۡتَ عَلَىَّ – My Lord! Inspire and bestow upon me the power and ability that I may be grateful for Your Favours which You have bestowed on me] – Meaning: Seeking from Allah to bestow on him in particular the ability to be thankful due to that which Allah bestowed upon him- the specific blessings given to him, such as enabling him to understand the speech of birds and being able to hear the speech of the ant.

[وَعَلَىٰ وَٲلِدَىَّ – and on my parents]- Meaning: This shows that the blessings bestowed upon the two parents is a blessing for the child, thus this is why Sulayman asked his Lord to grant him the power and ability to be thankful for both the religious and worldly blessings that has been bestowed upon him and his parents – his father Dawud and his mother because she was one of the righteous and devoted worshipers of Allah.

[وَأَنۡ أَعۡمَلَ صَـٰلِحً۬ا تَرۡضَٮٰهُ – and that I may do righteous good deeds that will please You]- Meaning: Grant me the guidance and ability to perform righteous deeds that are pleasing to You, due to the fact that those deeds are in conformity with Your command- sincerely for your sake, free from corruption and deficiencies. It is obligatory that one contemplates on this statement [صَـٰلِحً۬ا تَرۡضَٮٰهُ- righteous good deeds that will please You]- Meaning: This statement shows that a deed might be considered as one performed sincerely, but Allah is not pleased because it is [either] not in conformity with His command or not performed sincerely for His Sake. Allah is not pleased with deeds except that which is in conformity with His Shariah and carried out sincerely for His sake.

[وَأَدۡخِلۡنِى بِرَحۡمَتِكَ فِى عِبَادِكَ ٱلصَّـٰلِحِين- and admit me by Your Mercy among Your righteous slaves]- Meaning: When You [Allah] take my life, put me together with the righteous amongst your slaves- the people of the highest company amongst your allies. Include me amongst them, place my name with theirs and raise me in their group. [17]

Leader and Seal of The Prophets, Muhammad, peace and blessings of Allah be upon him

Allah [The Most High] said:

قُلِ ٱللَّهُمَّ فَاطِرَ ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضِ عَـٰلِمَ ٱلۡغَيۡبِ وَٱلشَّہَـٰدَةِ أَنتَ تَحۡكُمُ بَيۡنَ عِبَادِكَ فِى مَا كَانُواْ فِيهِ يَخۡتَلِفُونَ

Say (O Muhammad): “O Allah! Creator of the heavens and the earth! All-Knower of the Ghaib (unseen) and the seen. You will judge between your slaves about that wherein they used to differ.” [Al-Zumar. 46]

Indeed, Allah commanded His Prophet Muhammad to make this supplication after rebuking the Mushrikoon due to their love of Shirk and turning away from Tawheed. The Meaning of this supplication is: O Prophet! Invoke Allah alone and ascribe no partner with Him – the creator of the heavens and the earth, who created them when there was nothing similar to them before that. [عَـٰلِمَ ٱلۡغَيۡبِ وَٱلشَّہَـٰدَ – (Allah), The All-Knower of the Ghaib (unseen) and the seen]- Meaning: Knower of both the secrets and what is made known.

[أَنتَ تَحۡكُمُ بَيۡنَ عِبَادِكَ فِى مَا كَانُواْ فِيهِ يَخۡتَلِفُون – You will judge between your slaves about that wherein they used to differ]- Meaning in their worldly affairs and you will judge between them on the day they are returned to the hereafter and raised from their graves.

In this supplication, there is a lesson for the servants that they turn to Allah and supplicate to Him through His perfect Names, seek His aid and assistance whilst being in a state of humility and invoking Him to repel the plots of the enemy and grant you safety against their evil. It has been reported in Sahih Muslim from Aaisha who said that when the Messenger of Allah used to stand up in Salah at night, he used to begin [i.e. after the Takbeer and before recitation of Al-Fatiha] with:

اللهُمَّ! رَبَّ جَبْرَائِيلَ، وَمِيكَائِيلَ، وَإِسْرَافِيلَ، فَاطِرَ السَّمَاوَاتِ وَالْأَرْضِ، عَالِمَ الْغَيْبِ وَالشَّهَادَةِ، أَنْتَ تَحْكُمُ بَيْنَ عِبَادِكَ فِيمَا كَانُوا فِيهِ يَخْتَلِفُونَ، اهْدِنِي لِمَا اخْتُلِفَ فِيهِ مِنَ الْحَقِّ بِإِذْنِكَ، إِنَّكَ تَهْدِي مَنْ تَشَاءُ إِلَى صِرَاطٍ مُسْتَقِيمٍ

O Allah, Lord of Jibraa’eel, Meekaa’eel and Israafeel; Creator of the heavens and the earth, Knower of the unseen and the seen; You judge between Your slaves concerning wherein they differ. Guide me to the truth in that which they differ by permission, for indeed You are the One Who guides whom You will to the Straight Path.[Sahih Muslim]

[وَقُل رَّبِّ زِدۡنِى عِلۡمً۬ا – And say: “My Lord! Increase me in knowledge]. [Ta Ha. 114]

Imam At-Tabari said that this means, “Say O Muhammad! My Lord, increase me in knowledge in addition to what You have taught me”. So Allah commanded the Messenger to ask Him for those benefits of knowledge which he does not know.

Imam As-Sadi said: Allah command the Prophet to ask for an increase in knowledge, for indeed knowledge is something good and abundant good is something to be sought after. It is bestowed by Allah and the path leading to it are: earnest striving, desire for knowledge, asking Allah, seeking Allah’s Aid and Assistance, and declaring one’s need and poverty in Allah’s presence in every instance. Indeed, the fact that the Prophet gave importance to this supplication is something well established in the Sunnah. In a hadith reported by Tirmidhee and Ibn Maajah, Abu Hurairah said: The Messenger used to say:

للَّهُمَّ انْفَعْنِي بِمَا عَلَّمْتَنِي، وَعَلِّمْنِي مَا يَنْفَعُنِي، وَزِدْنِي عِلْمًا

O Allah! Benefit me through that which You have taught me; teach me what benefits me and increase me in knowledge.

Sufyaan Bin Uyaynah said, “The Prophet did not cease increasing in knowledge till the time death”. Also the pious predecessors constantly gave importance to this supplication due to that which Sa’eed Bin Mansoor and Abd Bin Humaid reported that Ibn Mas’ud used to supplicate, saying: [اللهم زِدْنِي إيمَانًا وَفِقْهًا وَيَقِينًا وَعِلْمًا – O Allah! Increase me in Imaan, understanding, certainty and knowledge].

It has been reported from Imam Malik Bin Anas that he said, “The situation of the son of Adam is that he does not know everything; the situation of the son of Adam is that he knows and then forgets; the situation of the son of Adam is that he should ask Allah for knowledge to add to the knowledge he already has”. [18]

Ayyub- peace be upon him

Allah said:

وَأَيُّوبَ إِذْ نَادَىٰ رَبَّهُۥٓ أَنِّى مَسَّنِىَ ٱلضُّرُّ وَأَنتَ أَرْحَمُ ٱلرَّٰحِمِينَ

And (remember) Ayyub (Job), when he cried to his Lord: “Verily, distress has seized me, and You are the Most Merciful of all those who show mercy.” [Al-Anbiyah 83]

Ayyub remained in his state of affliction (i.e. illness) for eighteen years, and he was shunned by both those close to him and those who were not close to him, except two among his brothers who used to come to him in the morning and evening. One day, one of them said to his companion, “By Allah! Do you know that Ayyub must have committed a sin which none amongst the creation has ever committed?” His companion said to him, “Why is that?” He said, “It has been eighteen years, Allah has not shown him mercy and granted him relief”. When they went to Ayyub in the evening, the man could not restrain himself and thus transmitted – to Ayyub – the statement that was made by his companion. So, Ayyub said, “I don’t know what you two are talking about, other than the fact that Allaah knows that I used to go pass two men who were arguing, and they mentioned Allaah, because in one’s dispute one swears by Allaah saying ‘By Allaah! By Allaah!’ So, I would return to my house and offer expiation on their behalf, because I hated that Allaah is mentioned, except in that which is true”.

Whenever he went out to answer the call of nature, and after finishing, his wife would hold his hand until he returns to his house. One day, he took a long time, and Allah had revealed to him to strike the ground with his foot:

[ٱرۡكُضۡ بِرِجۡلِكَ‌ۖ هَـٰذَا مُغۡتَسَلُۢ بَارِدٌ۬ وَشَرَابٌ۬ – (Allah said to him): “Strike the ground with your foot: This is a spring of water to wash in, cool and a (refreshing) drink]. [Sad 42]

She thought that he took a long time [to return] and turned to look for him, and thus Allaah had taken away the afflictions he was suffering from, and he was more good looking than he was in the past. So, when she saw him, she said, “May Allah bless you, have you seen that Prophet of Allah who is put to trial and test [by Allah]? By Allah! I have not seen anyone who resembles him more than you if he were healthy [or in a state of wellbeing]”. So, he [Ayyoub] said, “It is me indeed”. And he had two threshing floors – one for wheat and one for barley. Allah sent two clouds, and when one of them reached the threshing floor of the wheat, it rained gold until it was full, and the other reached the threshing floor of barley until it was full with silver. [Silsilah As-Sahihah. 19]

Yunus – peace be upon him

Sad Bin Abee Waqqas, may Allah be pleased with him, narrated that the Prophet, peace and blessings of Allah be upon him, said: The invocation of my brother Dhun-Noon: [لا إِلَهَ إِلا أَنتَ سُبْحَانَكَ إِنِّي كُنتُ مِنَ الظَّالِمِينَ – none has the right to be worshipped but You (O Allah), Glorified (and Exalted) are You (above all that evil) they associate with You. Truly, I have been of the wrong doers]; there is no one who faces hardship and supplicates with it, except that Allah will relief him of his hardship.’’ [Sahih Al-Jami 3383]

Look at the great distress that befell Yunus?! The whale swallowed him and went to the bottom of the sea. He was in the belly of the whale and at the bottom of the sea – a great distress indeed. Therefore, there was nothing else for him to do at the time except to keep on repeating that supplication, whilst he was engulfed in darkness – the darkness in the whale’s belly, the darkness in the sea and the darkness of the night, and trapped at the bottom of the sea. He repeated this supplication, so Allah commanded the whale to take him out. Yunus made this supplication whilst having a strong reliance upon Allaah and knew that deliverance from such a distress is in Allah’s Hand. This supplication comprises of four affairs:

[Tawhid: (لا إِلَهَ إِلا أَنتَ)-None has the right to be worshipped except You (O Allah)]. This is singling out Allah in worship.

[ سُبْحَانَكَ – Glorified (and Exalted) are You (above all that evil) they associate with You]; meaning: I declare that You (O Allah) are free from everything that does not befit Your Majesty. I declare that You (O Allaah) are free from all deficiencies and defects, and I declare that You (O Allaah) are free from all that which the enemies of the Messengers attribute to You. Allaah [The Most High] said:

[سُبۡحَـٰنَ رَبِّكَ رَبِّ ٱلۡعِزَّةِ عَمَّا يَصِفُونَ – Glorified be your Lord, the Lord of Honour and Power! (He is free) from what they attribute unto Him! (37:180)] [إِنِّي كُنتُ مِنَ الظَّالِمِينَ – Truly, I have been of the wrong-doers]. This is an acknowledgement of one’s wrongdoing and shortcomings.

[Servitude to Allah]: An acknowledgement that you are a slave of Allah and that you cannot do without Allah in the twinkling of an eye.
Therefore, a person should turn to Allah in all circumstances – when faced with pain, hardship, calamity etc. [19]

(1)https://www.thenoblequran.com/q/#/search/46_15

(2) An Excerpt from Tafseer As-Sadi

(3) An Excerpt from Tafseer As-Sadi

(4) Ar-Ruh 488 By Imam Ibn Al-Qayyim

(5) Tafseer Al-Baghawi

(6) Tafseer As-Sadi

(7) Tafseer As-Sadi

(8) Tafseer at-Tabari

(9) Tafseer As-Sadi

[10, 11, 12, 13]: An Excerpt from “Fiqh Al-Ad’iyah Wal Ad’kar 4/348” onwards]

[14] An Excerpt from ‘Al-Fawaa’d. page 286]

[15, 16, 17, 18]: An Excerpt from “Fiqh Al-Ad’iyah Wal Ad’kar 4/348” onwards]

[19] Excerpt from Athar Al-Adkar Ash-Shar’iyyah Fee Tard Al-Ham Wal-Gham. page 21

Judicious and Pragmatic Queen

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

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

Allah informs us about the Queen of Sabah when she received Prophet Sulayman’s, peace be upon him, letter:

قَالَتْ يَٰٓأَيُّهَا ٱلْمَلَؤُا۟ إِنِّىٓ أُلْقِىَ إِلَىَّ كِتَٰبٌ كَرِيمٌ

إِنَّهُ مِن سُلَيْمَانَ وَإِنَّهُ بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ

أَلَّا تَعْلُوا۟ عَلَىَّ وَأْتُونِى مُسْلِمِينَ

She said: “O chiefs! Verily! Here is delivered to me a noble letter; verily, it is from Sulayman, and verily, it (reads): ‘In the Name of Allah, the Most Merciful, The Bestower of Mercy. Be you not exalted against me, but come to me as Muslims (true believers who submit to Allah with full submission)'”.

Then Allah says:

قَالَتْ يَٰٓأَيُّهَا ٱلْمَلَؤُا۟ أَفْتُونِى فِىٓ أَمْرِى مَا كُنتُ قَاطِعَةً أَمْرًا حَتَّىٰ تَشْهَدُونِ

She said: “O chiefs! Advise me in (this) case of mine. I decide no case till you are present with me.”

قَالُوا۟ نَحْنُ أُو۟لُوا۟ قُوَّةٍ وَأُو۟لُوا۟ بَأْسٍ شَدِيدٍ وَٱلْأَمْرُ إِلَيْكِ فَٱنظُرِى مَاذَا تَأْمُرِينَ

They said: “We have great strength, and great ability for war, but it is for you to command; so think over what you will command.”

Meaning: We are possessors of strength in numbers and equipment, reinforcements and courage during fiece battle, but the matter is entrusted to you, and you are the one who will decide, so consider what you order us to do. We’ll listen and obey you”. [Tafseer Al-Muyassar]

“We are men of strength and great might in warfare. If you respond to what Sulayman said and do not obey him, we are strong to fight”.

It is as if they were leaning towards this opinion, which if implemented, it would have led to their destruction, but they also did not settle on it, but rather they said: “And the matter is up to you”, meaning: “The affair is what you give consideration” because of their knowledge regarding her intelligence, determination, and sincere consideration regarding their affairs. [Tafseer As-Sadi]

When they said what they said to her, she was more decisive than them and more knowledgeable about Sulayman’s affair, and that there was no way of defending oneself against Sulayman’s soldiers, armies, the jinn, humans, and birds that were subjected to his command. [Tafsir Ibn Kathir]

قَالَتْ إِنَّ ٱلْمُلُوكَ إِذَا دَخَلُوا۟ قَرْيَةً أَفْسَدُوهَا وَجَعَلُوٓا۟ أَعِزَّةَ أَهْلِهَآ أَذِلَّةً وَكَذَٰلِكَ يَفْعَلُونَ

وَإِنِّى مُرْسِلَةٌ إِلَيْهِم بِهَدِيَّةٍ فَنَاظِرَةٌۢ بِمَ يَرْجِعُ ٱلْمُرْسَلُونَ

She said: “Verily! Kings, when they enter a town (country), they despoil it, and make the most honourable amongst its people low. And thus they do. But verily! I am going to send him a present, and see with what (answer) the messengers return.”

Meaning: She warned them against confronting Sulayman, peace be upon him, with hostility, and explaining to them the evil consequences of fighting, that when kings enter a town forcefully and overcome, they destroy it and humiliate the most honorable of its people, killing and capturing, and this is their constant habit to make people fear them, so I am sending a gift to Sulayman and his people, including valuable wealth, with which I will appease him, and then wait for the news that the messengers will return with. [Tafsir Al-Muyassar]

Don’t involve yourself in this!

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

 

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

 

 

تصوير الدعاة وتركيب القصائد على الصورة، ونشرها في الحالات شيء مؤسف سواء كان في حقي أو في حق غيري.

أنصح إخواني أن لا يستعملوا هذه الأشياء، ولا يعلقوا قلوبهم بأحد من الأشخاص، وأن يعلقوا قلوبهم بالله تعالى فقط.

والرفعة إنما هي من الله، ولا تحصل بالمخالفات، وإن حصل في الظاهر ما يشبه الرفعة، فإنها ستكون وقتا يسيرا، وسرعان ما تنكشف لأنها ليست رفعة حقيقية.

فأرجو من إخواني أن يتركوا مثل هذه الأشياء، ويلزموا طريقة السلف في كل شيء.

Michael and Louis, Stop the Exaggeration: Antisemitism Isn’t the World’s Oldest Hatred

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

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

Allah, The Most High, says:

وَلَا تَلْبِسُوا الْحَقَّ بِالْبَاطِلِ وَتَكْتُمُوا الْحَقَّ وَأَنتُمْ تَعْلَمُونَ

And mix not truth with falsehood, nor conceal the truth while you know (the truth). [Al-Baqarah 42]

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

He (Allah) prohibits mixing truth with falsehood and concealing (truth). Mixing truth with falsehood is to confound truth with falsehood until one of them is confused for the other, and from this (results) deception, fraudulent maneuver, and cheating whose underlying reality contradicts the outward appearance. Similarly, when the truth is cloaked in falsehood, the perpetrator manifests falsehood in the image of truth and utters a wording that carries two meanings—a correct meaning and a false one, thus the listener may mistakenly think that the perpetrator intended the correct meaning, while his actual intent is falsehood. This is Ijmaal Fil Lafdh [general, unrestricted  wording (or speech)]. As for ambiguity in meaning, it can manifest in two ways; one of which is truth while the other is false; its correct intended aspect is misconstrued, thus its intended meaning becomes false. The basis of Bani Adam’s misguidance lies in general wordings and ambiguous meanings, particularly when they encounter confused minds; so how about when accompanied by vain desires and fanatism? Therefore, ask the One (Allah) Who keeps the hearts steadfast to keep your heart steadfast in the religion He has ordained, and not allow you to fall into this darkness. [1]

If the speaker falls short in his clarification and addresses the listener with vague terms that may encompass various interpretations, and the listener remains uncertain of the intended meaning; if this arises from the speaker’s inability, the listener is given from the speaker’s inability rather than his intent. If the speaker possesses the ability and he does not do so while it is obligated to him to do so, he gives the listener from his evil intent. [2]

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

It is incumbent that the expression conveys the intended meaning through the appropriate terminology. Should the term be explicit or evident, the objective is achieved. However, if the term possesses dual interpretations—one valid and the other erroneous—the intended meaning must be clarified. In instances where the term suggests a flawed interpretation, it should only be employed with an explanation that mitigates any potential misunderstanding.

Furthermore, if the term may mislead certain listeners into grasping an incorrect meaning, it should not be used if it is known to carry such implications, as the primary aim of communication is clarity and understanding. Conversely, if the term accurately reflects the intended meaning but some individuals remain unaware of its significance without any negligence on the speaker’s part, the responsibility lies with the listener, not the speaker”. [3]

Indeed, the rejection of Tawhid and the teachings of Allah’s Messengers stands as the most ancient source of animosity between the noble Messengers, peace and blessings of Allah be upon him, and their adversaries, rather than antisemitism. [Footnote a] It is utterly ludicrous to delve into a topic and inflate its significance to a degree that distorts their true nature. Antisemitism, like any form of racial prejudice and unwarranted animosity, is unequivocally condemned. In fact, Zionism exemplifies an ideology that exacerbates the deepest divisions among humanity, as it diverges from the essence of pure monotheism and the path laid out by the Prophets. However, our focus here is not on that specific issue; rather, we aim to highlight that the most enduring hatred is perpetuated by those who seek to eradicate pure monotheism and the teachings of the Messengers, replacing them with their concocted paths and vain desires. Thus, they nurture profound enmity towards those who have historically endeavoured to uphold pure monotheism. The Messengers themselves were the first to face this lethal hostility from their own communities, which is why those among the Jews who rejected the noble Prophet Isa, peace be upon him, relentlessly pursued his death, but Allah protected him. Let us now reference select verses from the Qur’an that illuminate this ancient animosity.

Allah, The Exalted, said:

وَلَقَدْ بَعَثْنَا فِى كُلِّ أُمَّةٍ رَّسُولًا أَنِ ٱعْبُدُوا۟ ٱللَّهَ وَٱجْتَنِبُوا۟ ٱلطَّٰغُوتَ فَمِنْهُم مَّنْ هَدَى ٱللَّهُ وَمِنْهُم مَّنْ حَقَّتْ عَلَيْهِ ٱلضَّلَٰلَةُ فَسِيرُوا۟ فِى ٱلْأَرْضِ فَٱنظُرُوا۟ كَيْفَ كَانَ عَٰقِبَةُ ٱلْمُكَذِّبِينَ

And verily, We have sent among every Ummah (nation) a Messenger (saying): “Worship Allah (Alone), and avoid (or keep away from) Taghut (all false deities, etc.i. e. do not worship false deities).” Then of them were some whom Allah guided and of them were some upon whom the straying was justified. So travel through the land and see what was the end of those who denied (the truth). [An-Nahl. 36]

In the hadith Qudsi, the Messenger, peace and blessings of Allah be upon him, said that Allah said: “Indeed, I have created all of My servants inclined to worship (Me alone), but devils come to them who turn them away from their religion (of pure monotheism). They outlaw what has been made lawful for them, and they command them to associate partners with Me for which no authority has been revealed”. [Sahih Muslim 2865]

Allah said:

أَفَلَمْ يَسِيرُوا۟ فِى ٱلْأَرْضِ فَيَنظُرُوا۟ كَيْفَ كَانَ عَٰقِبَةُ ٱلَّذِينَ مِن قَبْلِهِمْ كَانُوٓا۟ أَكْثَرَ مِنْهُمْ وَأَشَدَّ قُوَّةً وَءَاثَارًا فِى ٱلْأَرْضِ فَمَآ أَغْنَىٰ عَنْهُم مَّا كَانُوا۟ يَكْسِبُونَ
فَلَمَّا جَآءَتْهُمْ رُسُلُهُم بِٱلْبَيِّنَٰتِ فَرِحُوا۟ بِمَا عِندَهُم مِّنَ ٱلْعِلْمِ وَحَاقَ بِهِم مَّا كَانُوا۟ بِهِۦ يَسْتَهْزِءُونَ

Have they not travelled through the earth and seen what was the end of those before them? They were more numerous than them and mightier in strength, and in the traces (they have left behind them) in the land, yet all that they used to earn availed them not. Then when their Messengers came to them with clear proofs, they were glad (and proud) with that which they had of the knowledge (of worldly things): And that at which they used to mock, surrounded them (i.e. the punishment). [Ghafir 82-83]

Allah said:
وَمَا نُرْسِلُ ٱلْمُرْسَلِينَ إِلَّا مُبَشِّرِينَ وَمُنذِرِينَ وَيُجَٰدِلُ ٱلَّذِينَ كَفَرُوا۟ بِٱلْبَٰطِلِ لِيُدْحِضُوا۟ بِهِ ٱلْحَقَّ وَٱتَّخَذُوٓا۟ ءَايَٰتِى وَمَآ أُنذِرُوا۟ هُزُوًا

And We send not the Messengers except as giver of glad tidings and warners. But those who disbelieve, dispute with false argument, in order to refute the truth thereby. And they treat My Signs, and that with which they are warned, as jest and mockery! [Al-Kahf 56]

Allah said:
وَلَوْ أَنَّ أَهْلَ ٱلْقُرَىٰٓ ءَامَنُوا۟ وَٱتَّقَوْا۟ لَفَتَحْنَا عَلَيْهِم بَرَكَٰتٍ مِّنَ ٱلسَّمَآءِ وَٱلْأَرْضِ وَلَٰكِن كَذَّبُوا۟ فَأَخَذْنَٰهُم بِمَا كَانُوا۟ يَكْسِبُونَ

And if only the people of the various townships (to whom we sent messengers) had believed (in their call to pure monotheism) and displayed piety (by abiding by Allāh’s commands), we would have certainly opened up blessings upon them from the sky and from the earth. But they belied (the Messengers), so we seized them (in retribution) for the deeds (of ingratitude and disbelief) they used to earn. https://www.thenoblequran.com/q/#/search/7_96

Allah said:
وَلَقَدْ كُذِّبَتْ رُسُلٌ مِّن قَبْلِكَ فَصَبَرُوا۟ عَلَىٰ مَا كُذِّبُوا۟ وَأُوذُوا۟ حَتَّىٰٓ أَتَىٰهُمْ نَصْرُنَا وَلَا مُبَدِّلَ لِكَلِمَٰتِ ٱللَّهِ وَلَقَدْ جَآءَكَ مِن نَّبَإِى۟ ٱلْمُرْسَلِينَ

Verily, (many) Messengers were denied before you (O Muhammad), but with patience they bore the denial, and they were hurt, till Our Help reached them, and none can alter the Words (Decisions) of Allah. Surely there has reached you the information (news) about the Messengers (before you). [Al-An’am 34]

Allah said:
سَأَصْرِفُ عَنْ ءَايَٰتِىَ ٱلَّذِينَ يَتَكَبَّرُونَ فِى ٱلْأَرْضِ بِغَيْرِ ٱلْحَقِّ وَإِن يَرَوْا۟ كُلَّ ءَايَةٍ لَّا يُؤْمِنُوا۟ بِهَا وَإِن يَرَوْا۟ سَبِيلَ ٱلرُّشْدِ لَا يَتَّخِذُوهُ سَبِيلًا وَإِن يَرَوْا۟ سَبِيلَ ٱلْغَىِّ يَتَّخِذُوهُ سَبِيلًا ذَٰلِكَ بِأَنَّهُمْ كَذَّبُوا۟ بِـَٔايَٰتِنَا وَكَانُوا۟ عَنْهَا غَٰفِلِينَ
وَٱلَّذِينَ كَذَّبُوا۟ بِـَٔايَٰتِنَا وَلِقَآءِ ٱلْءَاخِرَةِ حَبِطَتْ أَعْمَٰلُهُمْ هَلْ يُجْزَوْنَ إِلَّا مَا كَانُوا۟ يَعْمَلُونَ

I shall turn away from My Ayat (verses of the Quran) those who behave arrogantly on the earth, without a right, and (even) if they see all the Signs, they will not believe in them. And if they see the way of righteousness (monotheism, piety, and good deeds), they will not adopt it as the Way, but if they see the way of error (polytheism, crimes and evil deeds), they will adopt that way, that is because they have rejected Our Signs and were heedless (to learn a lesson) from them. Those who deny Our Signs and the Meeting in the Hereafter (Day of Resurrection,), vain are their deeds. Do they expect to be rewarded with anything except what they used to do? [Al-A’raf 146-147]

Allah aid about the first Messenger, Nuh, peace and blessings of Allah be upon him:
فَكَذَّبُوهُ فَأَنجَيْنَٰهُ وَٱلَّذِينَ مَعَهُۥ فِى ٱلْفُلْكِ وَأَغْرَقْنَا ٱلَّذِينَ كَذَّبُوا۟ بِـَٔايَٰتِنَآ إِنَّهُمْ كَانُوا۟ قَوْمًا عَمِينَ

But they belied him, so We saved him and those along with him in the ship, and We drowned those who belied Our Signs. They were indeed a blind people. [Al-A’raf 64]

Allah said after mentioning the story of Nuh, peace and blessings of Allah be upon him:
ثُمَّ أَرْسَلْنَا رُسُلَنَا تَتْرَا كُلَّ مَا جَآءَ أُمَّةً رَّسُولُهَا كَذَّبُوهُ فَأَتْبَعْنَا بَعْضَهُم بَعْضًا وَجَعَلْنَٰهُمْ أَحَادِيثَ فَبُعْدًا لِّقَوْمٍ لَّا يُؤْمِنُونَ

Then We sent Our Messengers in succession, every time there came to a nation their Messenger, they denied him, so We made them follow one another (to destruction), and We made them as Ahadith (the true stories for mankind to learn a lesson from them). So away with a people who believe not. [Al-Muminun 44]

Allah said:
وَإِلَىٰ مَدْيَنَ أَخَاهُمْ شُعَيْبًا فَقَالَ يَٰقَوْمِ ٱعْبُدُوا۟ ٱللَّهَ وَٱرْجُوا۟ ٱلْيَوْمَ ٱلْءَاخِرَ وَلَا تَعْثَوْا۟ فِى ٱلْأَرْضِ مُفْسِدِينَ
فَكَذَّبُوهُ فَأَخَذَتْهُمُ ٱلرَّجْفَةُ فَأَصْبَحُوا۟ فِى دَارِهِمْ جَٰثِمِينَ

And to (the people of) Madyan (Midian), We sent their brother Shu’aib (Shuaib). He said: “O my people! Worship Allah, and hope for (the reward of good deeds by worshipping Allah Alone, on) the last Day, and commit no mischief on the earth as Mufsidun (those who commit great crimes, oppressors, tyrants, mischief-makers, corrupts). And they belied him [Shu’aib (Shuaib)], so the earthquake seized them, and they lay (dead), prostrate in their dwellings. [Al-Ankabut 36-37]

Allah [The Exalted] said:

وَإِلَىٰ مَدۡيَنَ أَخَاهُمۡ شُعَيۡبً۬ا‌ۗ قَالَ يَـٰقَوۡمِ ٱعۡبُدُواْ ٱللَّهَ مَا لَڪُم مِّنۡ إِلَـٰهٍ غَيۡرُهُ ۥ‌ۖ قَدۡ جَآءَتۡڪُم بَيِّنَةٌ۬ مِّن رَّبِّڪُمۡ‌ۖ فَأَوۡفُواْ ٱلۡڪَيۡلَ وَٱلۡمِيزَانَ وَلَا تَبۡخَسُواْ ٱلنَّاسَ أَشۡيَآءَهُمۡ وَلَا تُفۡسِدُواْ فِى ٱلۡأَرۡضِ بَعۡدَ إِصۡلَـٰحِهَا‌ۚ ذَٲلِڪُمۡ خَيۡرٌ۬ لَّكُمۡ إِن ڪُنتُم مُّؤۡمِنِينَ
وَلَا تَقْعُدُوا بِكُلِّ صِرَاطٍ تُوعِدُونَ وَتَصُدُّونَ عَنْ سَبِيلِ اللَّهِ مَنْ آمَنَ بِهِ وَتَبْغُونَهَا عِوَجًا وَاذْكُرُوا إِذْ كُنْتُمْ قَلِيلًا فَكَثَّرَكُمْ وَانْظُرُوا كَيْفَ كَانَ عَاقِبَةُ الْمُفْسِدِينَ
وَإِن كَانَ طَآٮِٕفَةٌ۬ مِّنڪُمۡ ءَامَنُواْ بِٱلَّذِىٓ أُرۡسِلۡتُ بِهِۦ وَطَآٮِٕفَةٌ۬ لَّمۡ يُؤۡمِنُواْ فَٱصۡبِرُواْ حَتَّىٰ يَحۡكُمَ ٱللَّهُ بَيۡنَنَا‌ۚ وَهُوَ خَيۡرُ ٱلۡحَـٰكِمِينَ
قَالَ ٱلۡمَلَأُ ٱلَّذِينَ ٱسۡتَكۡبَرُواْ مِن قَوۡمِهِۦ لَنُخۡرِجَنَّكَ يَـٰشُعَيۡبُ وَٱلَّذِينَ ءَامَنُواْ مَعَكَ مِن قَرۡيَتِنَآ أَوۡ لَتَعُودُنَّ فِى مِلَّتِنَا‌ۚ قَالَ أَوَلَوۡ كُنَّا كَـٰرِهِينَ
قَدِ ٱفۡتَرَيۡنَا عَلَى ٱللَّهِ كَذِبًا إِنۡ عُدۡنَا فِى مِلَّتِڪُم بَعۡدَ إِذۡ نَجَّٮٰنَا ٱللَّهُ مِنۡہَا‌ۚ وَمَا يَكُونُ لَنَآ أَن نَّعُودَ فِيہَآ إِلَّآ أَن يَشَآءَ ٱللَّهُ رَبُّنَا‌ۚ وَسِعَ رَبُّنَا كُلَّ شَىۡءٍ عِلۡمًا‌ۚ عَلَى ٱللَّهِ تَوَكَّلۡنَا‌ۚ رَبَّنَا ٱفۡتَحۡ بَيۡنَنَا وَبَيۡنَ قَوۡمِنَا بِٱلۡحَقِّ وَأَنتَ خَيۡرُ ٱلۡفَـٰتِحِينَ
وَقَالَ ٱلۡمَلَأُ ٱلَّذِينَ كَفَرُواْ مِن قَوۡمِهِۦ لَٮِٕنِ ٱتَّبَعۡتُمۡ شُعَيۡبًا إِنَّكُمۡ إِذً۬ا لَّخَـٰسِرُونَ
فَأَخَذَتۡہُمُ ٱلرَّجۡفَةُ فَأَصۡبَحُواْ فِى دَارِهِمۡ جَـٰثِمِينَ
ٱلَّذِينَ كَذَّبُواْ شُعَيۡبً۬ا كَأَن لَّمۡ يَغۡنَوۡاْ فِيهَا‌ۚ ٱلَّذِينَ كَذَّبُواْ شُعَيۡبً۬ا كَانُواْ هُمُ ٱلۡخَـٰسِرِينَ
فَتَوَلَّىٰ عَنۡهُمۡ وَقَالَ يَـٰقَوۡمِ لَقَدۡ أَبۡلَغۡتُڪُمۡ رِسَـٰلَـٰتِ رَبِّى وَنَصَحۡتُ لَكُمۡ‌ۖ فَكَيۡفَ ءَاسَىٰ عَلَىٰ قَوۡمٍ۬ كَـٰفِرِينَ

And to (the people of) Madyan (Midian), (We sent) their brother Shu’aib. He said: “O my people! Worship Allah! You have no other Ilah (God) but Him. [La ilaha ill-Allah (none has the right to be worshipped but Allah)].” Verily, a clear proof (sign) from your Lord has come unto you; so give full measure and full weight and wrong not men in their things, and do not mischief on the earth after it has been set in order, that will be better for you, if you are believers. “And sit not on every road, threatening, and hindering from the Path of Allah those who believe in Him. and seeking to make it crooked. And remember when you were but few, and He multiplied you. And see what was the end of the Mufsidun (mischief-makers, corrupts, liars). And if there is a party of you who believes in that with which I have been sent and a party who do not believe, so be patient until Allah judges between us, and He is the Best of judges.” The chiefs of those who were arrogant among his people said: “We shall certainly drive you out, O Shu’aib, and those who have believed with you from our town, or else you (all) shall return to our religion.” He said: “Even though we hate it! “We should have invented a lie against Allah if we returned to your religion, after Allah has rescued us from it. And it is not for us to return to it unless Allah, our Lord, should will. Our Lord comprehends all things in His Knowledge. In Allah (Alone) we put our trust. Our Lord! Judge between us and our people in truth, for You are the Best of those who give judgment.” The chiefs of those who disbelieved among his people said (to their people): “If you follow Shu’aib, be sure then you will be the losers!” So the earthquake seized them and they lay (dead), prostrate in their homes. Those who belied Shu’aib, became as if they had never dwelt there (in their homes). Those who belied Shu’aib, they were the losers. Then he (Shu’aib) turned from them and said: “O my people! I have indeed conveyed my Lord’s Messages unto you and I have given you good advice. Then how can I sorrow for the disbelieving people’s (destruction).” [Surah Al-A’raaf. 85-93]

Allah said about those Jews who rejected the Messenger Muhammad, peace and blessings of Allah be upon him.

وَلَقَدْ ءَاتَيْنَا مُوسَى ٱلْكِتَٰبَ وَقَفَّيْنَا مِنۢ بَعْدِهِۦ بِٱلرُّسُلِ وَءَاتَيْنَا عِيسَى ٱبْنَ مَرْيَمَ ٱلْبَيِّنَٰتِ وَأَيَّدْنَٰهُ بِرُوحِ ٱلْقُدُسِ أَفَكُلَّمَا جَآءَكُمْ رَسُولٌۢ بِمَا لَا تَهْوَىٰٓ أَنفُسُكُمُ ٱسْتَكْبَرْتُمْ فَفَرِيقًا كَذَّبْتُمْ وَفَرِيقًا تَقْتُلُونَ

And indeed, We gave Musa (Moses) the Book and followed him up with a succession of Messengers. And We gave ‘Iesa (Jesus), the son of Maryam (Mary), clear signs and supported him with Ruh-ul-Qudus [Jibrael (Gabriel)]. Is it that whenever there came to you a Messenger with what you yourselves desired not, you grew arrogant? Some, you disbelieved and some, you killed. [Al-Baqarah 83]

Allah said about the pagan Arabs:
وَإِن يُكَذِّبُوكَ فَقَدْ كَذَّبَتْ قَبْلَهُمْ قَوْمُ نُوحٍ وَعَادٌ وَثَمُودُ
وَقَوْمُ إِبْرَٰهِيمَ وَقَوْمُ لُوطٍ
وَأَصْحَٰبُ مَدْيَنَ وَكُذِّبَ مُوسَىٰ فَأَمْلَيْتُ لِلْكَٰفِرِينَ ثُمَّ أَخَذْتُهُمْ فَكَيْفَ كَانَ نَكِيرِ

And if they belie you (O Muhammad), so were belied the Prophets before them, (by) the people of Nuh (Noah), ‘Ad and Thamud, and the people of Ibrahim (Abraham) and the people of Lout (Lot), and the dwellers of Madyan (Midian); and belied was Musa (Moses), but I granted respite to the disbelievers for a while, then I seized them, and how (terrible) was My Punishment (against their wrong-doing). [Al-Hajj 42-45]

Allah, The Most High, said:
قَدۡ مَڪَرَ ٱلَّذِينَ مِن قَبۡلِهِمۡ فَأَتَى ٱللَّهُ بُنۡيَـٰنَهُم مِّنَ ٱلۡقَوَاعِدِ فَخَرَّ عَلَيۡہِمُ ٱلسَّقۡفُ مِن فَوۡقِهِمۡ وَأَتَٮٰهُمُ ٱلۡعَذَابُ مِنۡ حَيۡثُ لَا يَشۡعُرُونَ
ثُمَّ يَوۡمَ ٱلۡقِيَـٰمَةِ يُخۡزِيهِمۡ وَيَقُولُ أَيۡنَ شُرَڪَآءِىَ ٱلَّذِينَ كُنتُمۡ تُشَـٰٓقُّونَ فِيہِمۡ‌ۚ قَالَ ٱلَّذِينَ أُوتُواْ ٱلۡعِلۡمَ إِنَّ ٱلۡخِزۡىَ ٱلۡيَوۡمَ وَٱلسُّوٓءَ عَلَى ٱلۡڪَـٰفِرِينَ

Those before them indeed plotted, but Allah struck at the foundation of their building, and then the roof fell down upon them, from above them, and the torment overtook them from directions they did not perceive. Then, on the Day of Resurrection, He will disgrace them and will say: “Where are My (so called) ‘partners’ concerning whom you used to disagree and dispute (with the believers, by defying and disobeying Allah)?” Those who have been given the knowledge (about the Torment of Allah for the disbelievers) will say: “Verily! Disgrace this Day and misery are upon the disbelievers. [Surah An-Nahl. 26-27]

[قَدۡ مَڪَرَ ٱلَّذِينَ مِن قَبۡلِهِمۡ – Those before them indeed plotted]: The Mufassiroon say that this refers to Namrood who built a tall tower in order to climb – as he claimed – the heavens and fight its inhabitants.

[فَأَتَى ٱللَّهُ بُنۡيَـٰنَهُم مِّنَ ٱلۡقَوَاعِدِ فَخَرَّ عَلَيۡہِمُ ٱلسَّقۡفُ مِن فَوۡقِهِمۡ – but Allah struck at the foundation of their building, and then the roof fell down upon them, from above them]: The Mufassiroon say: Allah sent a wind which flung the top of the tower to the sea and the rest was destroyed. [وَأَتَٮٰهُمُ ٱلۡعَذَابُ مِنۡ حَيۡثُ لَا يَشۡعُرُونَ – and the torment overtook them from directions they did not perceive]: Meaning, from where they thought they were safe. [ثُمَّ يَوۡمَ ٱلۡقِيَـٰمَةِ يُخۡزِيهِمۡ – Then, on the Day of Resurrection, He will disgrace]: Meaning, disgraced with punishment. [4]

[قَدۡ مَڪَرَ ٱلَّذِينَ مِن قَبۡلِهِمۡ – Those before them indeed plotted]: Meaning plotted against their Messengers, employed various types of tricks in order to reject that which the messengers brought and established gigantic safeguards [by way of arguments, views etc] on their plots. [فَأَتَى ٱللَّهُ بُنۡيَـٰنَهُم مِّنَ ٱلۡقَوَاعِدِ – but Allah struck at the foundation of their building]– Meaning, an affair came to them from its basis and foundation [فَخَرَّ عَلَيۡہِمُ ٱلسَّقۡفُ مِن فَوۡقِهِمۡ – and then the roof fell down upon them, from above them] -Meaning, so what they built became a punishment for them. [وَأَتَٮٰهُمُ ٱلۡعَذَابُ مِنۡ حَيۡثُ لَا يَشۡعُرُونَ – and the torment overtook them from directions they did not perceive]: Meaning, that is because they thought that such a building will benefit and protect them from punishment, but their punishment occurred from that which they built and established.

This is one the best of parables regarding how Allah nullifies the plots of his enemies, for indeed they pondered and reflected on that which the Messengers brought when they belied them, made up principles and rules for it based on falsehood, referred back to them to reject that which the Messengers came with, employed tricks to bring discomfort to the Messengers and inflict harm on them and those who followed them, but their plot became a source of evil against them, so their plan became their destruction, because their plot was evil as Allah said: [َلَا يَحِيقُ الْمَكْرُ السَّيِّئُ إِلَّا بِأَهْلِهِ – But the evil plot encompasses only him who makes it]. This is in this worldly life and the punishment in the afterlife would be more disgraceful, and due to this Allah said: [ثُمَّ يَوۡمَ ٱلۡقِيَـٰمَةِ يُخۡزِيهِمۡ – Then, on the Day of Resurrection, He will disgrace them]. [5]

Bad Behaviour, Obstinacy, Lies and Plotting of The Majority of ( الْمَلَأُ ) Throughout Human History!

This is the oldest struggle between the people of Iman and the people of Kufr. Nevertheless, the people of sound Iman and adherents to the sound Prophetic Methodology do not overstep their bounds in dealing with members of society. They stand apart from groups such as the Zionists, the Kharijites of ISIS, and others of that nature.

Read:

Living With Non-Muslims In The West: With Fine Conduct
https://abukhadeejah.com/living-with-non-muslims-in-the-west-with-fine-conduct/

Footnote a: https://abuiyaad.com/sn/muslims-antisemitism

[1] As-Sawaa’iq Al-Mursalah 3/927

[2] As-Sawaa’iq Al-Mussalah 2/503

[3] As-Sawaa’iq Al-Mussalah 2/503

[4] An Excerpt from ‘Zaadul Maseer Fee Ilmit Tafseer’ By Imaam Ibnul Jawzi.

[5] An Excerpt from Tafseer as-Sadi. Slightly paraphrased]