Skip to main content

The Judiciousness, Patience and Sovereignty that won’t be rivaled until the end of time

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

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

The Most Judacious of All Time

Allah, The Exalted, said:

وَوَهَبْنَا لَهُ إِسْحَاقَ وَيَعْقُوبَ ۚ كُلًّا هَدَيْنَا ۚ وَنُوحًا هَدَيْنَا مِن قَبْلُ ۖ وَمِن ذُرِّيَّتِهِ دَاوُودَ وَسُلَيْمَانَ وَأَيُّوبَ وَيُوسُفَ وَمُوسَىٰ وَهَارُونَ ۚ وَكَذَٰلِكَ نَجْزِي الْمُحْسِنِينَ
وَزَكَرِيَّا وَيَحْيَىٰ وَعِيسَىٰ وَإِلْيَاسَ ۖ كُلٌّ مِّنَ الصَّالِحِينَ
وَإِسْمَاعِيلَ وَالْيَسَعَ وَيُونُسَ وَلُوطًا ۚ وَكُلًّا فَضَّلْنَا عَلَى الْعَالَمِينَ
وَمِنْ آبَائِهِمْ وَذُرِّيَّاتِهِمْ وَإِخْوَانِهِمْ ۖ وَاجْتَبَيْنَاهُمْ وَهَدَيْنَاهُمْ إِلَىٰ صِرَاطٍ مُّسْتَقِيمٍ
ذَٰلِكَ هُدَى اللَّهِ يَهْدِي بِهِ مَن يَشَاءُ مِنْ عِبَادِهِ ۚ وَلَوْ أَشْرَكُوا لَحَبِطَ عَنْهُم مَّا كَانُوا يَعْمَلُونَ
أُولَٰئِكَ الَّذِينَ آتَيْنَاهُمُ الْكِتَابَ وَالْحُكْمَ وَالنُّبُوَّةَ ۚ فَإِن يَكْفُرْ بِهَا هَٰؤُلَاءِ فَقَدْ وَكَّلْنَا بِهَا قَوْمًا لَّيْسُوا بِهَا بِكَافِرِينَ
أُولَٰئِكَ الَّذِينَ هَدَى اللَّهُ ۖ فَبِهُدَاهُمُ اقْتَدِهْ ۗ قُل لَّا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا ۖ إِنْ هُوَ إِلَّا ذِكْرَىٰ لِلْعَالَمِينَ

And We bestowed upon him (i.e. Prophet Ibrahim) Ishaque (Isaac) and Ya’qub (Jacob), each of them We guided, and before him, We guided Nuh (Noah), and among his progeny Dawud (David), Sulaiman (Solomon), Ayub (Job), Yusuf (Joseph), Musa (Moses), and Harun (Aaron). Thus do We reward the good-doers. And Zakariya (Zachariya), and Yahya (John) and ‘Iesa (Jesus) and Iliyas (Elias), each one of them was of the righteous. And Isma’il (Ishmael) and Al-Yas’a (Elisha), and Yunus (Jonah) and Lout (Lot), and each one of them We preferred above the ‘Alamin (mankind and jinns) (of their times). And also some of their fathers and their progeny and their brethren, We chose them, and We guided them to a Straight Path. This is the Guidance of Allah with which He guides whomsoever He will of His slaves. But if they had joined in worship others with Allah, all that they used to do would have been of no benefit to them. They are those whom We gave the Book, Al-Hukm (understanding of the religious laws), and Prophethood. But if these disbelieve therein (the Book, Al-Hukm and Prophethood), then, indeed We have entrusted it to a people (such as the Companions of Prophet Muhammad) who are not disbelievers therein. They are those whom Allah had guided. So follow their guidance. Say: “No reward I ask of you for this (the Qur’an). It is only a reminder for the ‘Alamin (mankind and jinns).” [Al-An’aam. 83-90]

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

The Messengers are the most judicious among all of creation without exception, and their followers constitute the next most judicious group. Among the adherents of the scriptures and the great legislated laws, those who follow the Messengers are deemed the most judicious, with Muslims ranking highest among them. Among Muslims, the companions of Muhammad, peace and blessings be upon him, are regarded as the most judicious, followed closely by those who emulate their faith precisely. Furthermore, the people who steadfastly adhere to the authentic Sunnah of the Prophet and the sound reports passed down from him are considered the most judicious within the Muslim Ummah after the companions and those who have followed their example.

The clear proof to demonstrate that the Messengers are the most judicious among the entire creation is that the beneficial knowledge they conveyed, the righteous deeds, and beneficial guidance for both this life and the hereafter, have not been conveyed by others or even something close to it.  There is nothing – from any perspective – that emerged from other judicious people that can be compared to what the Messengers conveyed concerning beneficial knowledge,  righteous deeds and actions, and the beneficial matters of true well-being in both the present world and the afterlife. Whoever reflects on their life stories, both specific and general, their patience and perseverance, their abstention from the fleeting pleasures of this material world, their fervent desire to seek Allah’s pleasure and the eternal rewards promised in the hereafter, their pure manners, their unparalleled truthfulness among all beings, possessors of the purest hearts and souls, custodians of the greatest trust (namely, divine revelation and prophethood), the most honourable companions one could have, the purest in their inner-most conscience and their private matters, would not doubt that they are the most judicious among Allah’s creation without exception. It is undeniable that those who closely follow their example will inherit a greater share of judiciousness than others. [1]

Patience

Al-Allamah Abdur Rahmaan Bin Yahyah Al-Mu’allimee, may Allah have mercy upon him, stated:

Allah tested Prophet Ayyoub, peace be upon him, and Prophet Ya’qub, peace be upon him, when he lost his two sons [Yusuf and Binyameen- peace be upon them] as well as the effects of the severe grief in his heart. Allah said:

وَتَوَلَّىٰ عَنۡہُمۡ وَقَالَ يَـٰٓأَسَفَىٰ عَلَىٰ يُوسُفَ وَٱبۡيَضَّتۡ عَيۡنَاهُ مِنَ ٱلۡحُزۡنِ فَهُوَ كَظِيمٌ۬

And he turned away from them and said: “Alas, my grief for Yusuf (Joseph)!” And he lost his sight because of the sorrow that he was suppressing]. [Yusuf 84]

Allah tested Muhammad, peace and blessings of Allah be upon him, during the early years of his (Prophethood) and obligated to him to call his people to abandon the Shirk and the misguidance they were nurtured upon by their forefathers. He made that clear to them in private and public- day and night. He approached them in their hangouts, gatherings, and towns, and carried on doing so for nearly 13 years whilst they inflicted severe harm on him, even though before this he lived for 40 years or more without being harmed. He was from a noble, honoured, and respected tribe – a noble, honoured, and respected household. He grew up with noble manners due to which he was honoured and respected by the people, but despite this, he was very modest.

The one with these qualities received severe harm and faced extreme hardship. This harm intensified with mockery- this one spat in his face and that one attempted to place his feet on his neck while he prostrated to his Lord (in prayer), and another person placed the intestines of a camel on his back while he prostrated, and such and such person grabbed the collar of his garment to strangle him. His uncle (Abu Lahab) followed him wherever he went and warned against him, saying, “He (i.e. Muhammad) is a liar. He is insane”. The foolish were incited against him and they pelted him with stones until blood flowed from his two feet. Others boycotted him and his close relatives – for a long time – so that they died out of hunger. Some people tortured his followers with various types of torture, and amongst them were those who were forced to lie down on the sand during the hottest time of the day and were denied water. One of them was burnt with fire until the only thing that extinguished the fire was the fat on his back. A woman amongst them was tortured, but when they realised that she would not renounce Islaam, they stabbed her in her private area and murdered her. All this torture was not due to anything else other than the fact that the Messenger was calling them to remove them from the darkness of Shirk and enter them into the light of Islaam- to remove them from corruption and enter them into upright conduct, distance them from the anger of Allah and guide them to the means of attaining Allah’s Pleasure, and remove them from the path of eternal punishment and guide them towards the path of permanent bliss. However, they did not pay attention to this although its proofs were very clear; rather the only thing that concerned them was that he was calling them to other than what they desired.

Also, Allah tested the Prophet, peace and blessings of Allah be upon him, through the death of his parents when he was very young, then the death of his grandfather, the death of his uncle who used to protect him, and the death of his wife who used to console him. The calamities did not cease, even though he is the leader of the children of Adam and the most beloved person to Allah.

Therefore, ponder on all of this to know – based on true knowledge – that the mutual rivalry – in which we engage and greedily exert ourselves to acquire the enjoyment of the worldly life – is nothing compared to attaining Allah’s Pleasure and eternal bliss in paradise. As for the misery and hardships of the worldly life which we flee from, they are nothing compared to Allah’s displeasure, His anger, and eternal punishment in the hell fire. Anas Bin Malik, may Allah be pleased with him, reported that Allah’s Messenger, peace and blessings of Allah be upon him, said, “A person amongst the inhabitants of Hell – who lived the most enjoyable life amongst the people of the world – would be dipped in fire only once on the Day of Resurrection and then it would be said to him, ‘O son of Adam! Did you find any comfort, did you happen to get any material blessing?’ He would say, ‘By Allah! No, my Lord’. Then a person amongst the people of the world would be brought – who lived the most miserable life (in the world) – from amongst the inhabitants of Paradise and he would be dipped once in Paradise, and it would be said to him, ‘O son of Adam! Did you face any hardship? Or had any distress fallen to your lot?’ He would say, ‘By Allah! No, O my Lord, never did I face any hardship or experience any distress’”. [Sahih Muslim. 2807] [2]

Sovereignty

The Greatest King of all Time Prophet Sulayman, peace and blessings of Allah be upon him, his father and all the Prophets

The Greatest King of all Time (Prophet Sulayman), The Ant, The Hoopoe, The Upright Scholar, The If’reet and The Intelligent Queen!

[1] An Excerpt from As-Sawaa’iq Al-Mursalah 4/1514]

[2] An Excerpt from ‘Aathaar Ash-Shaikh Al-Allamah Abdur Rahman Bin Yahyah Al-Mu’allimee. 11/311-313

King Abdul Aziz – Must advise the entire world

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

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

Saudi King Abdul Aziz, may Allah have mercy upon him, said:

What I command this society is that they hold onto the Rope of Allah.

وَاعْتَصِمُوا بِحَبْلِ اللَّهِ جَمِيعًا وَلَا تَفَرَّقُوا ۚ وَاذْكُرُوا نِعْمَتَ اللَّهِ عَلَيْكُمْ إِذْ كُنتُمْ أَعْدَاءً فَأَلَّفَ بَيْنَ قُلُوبِكُمْ فَأَصْبَحْتُم بِنِعْمَتِهِ إِخْوَانًا

And hold fast, all of you together, to the Rope of Allah (i.e. the Qur’an, the Sunnah and all affairs of the religion), and be not divided among yourselves, and remember Allah’s Favour on you, for you were enemies one to another but He joined your hearts together, so that, by His Grace, you became brethren (in Islamic Faith). (Aal Imran 103)

Similarly I command them to give sincere advice to one another; for indeed the religion is (based) on sincere advice. It is an obligation to give sincere advice to the righteous, the wicked sinner, the young, the old, the rich and the poor; and not that it is given to a group and not another group, or a society and not another society. Indeed it is an obligation to give sincere advice to the whole world.

Haqeeqah Manhaj Al-Mamlakah Al-Arabiyyah As-Su’oodiyyah’ pages 27

Qaswa received deserved praise

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

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

Narrated Al-Miswar bin Makhrama and Marwan: (whose narrations attest to each other) Allah’s Messenger, peace and blessings of Allah be upon him, set out at the time of Al-Hudaibiya (treaty), and when they proceeded for a distance, he said, “Khalid bin Al-Walid leading the cavalry of Quraish constituting the front of the army, is at a place called Al-Ghamim, so take the way on the right.” By Allah, Khalid did not perceive the arrival of the Muslims till the dust arising from the march of the Muslim army reached him, and then he turned back hurriedly to inform Quraish. The Prophet went on advancing till he reached the Thaniya (i.e. a mountainous way) through which one would go to them (i.e. people of Quraish). The she-camel of the Prophet sat down. The people tried their best to cause the she-camel to get up but in vain, so they said, “Al-Qaswa’ (i.e. the she-camel’s name) has become stubborn! Al-Qaswa’ has become stubborn!” The Prophet said, “Al-Qaswa’ has not become stubborn, for stubbornness is not her habit, but she was stopped by Him Who stopped the elephant.”

Imam Muhammad Ibn Saaleh Al-Uthaymin, may Allah have mercy upon him, stated:

إن البهائم تمدح على مكارم الأخلاق، فإن ناقة النبي عليه الصلاة والسلام في غزوة الحديبية لما بركت وخلأت أبت أن تستمر في السير إلى مكة صاح الناس وقالوا خلأت القصواء خلأت القصواء يعني حرنت ووقفت فقال النبي عليه الصلاة والسلام: ( والله ما خلأت وما ذاك لها بخلق  دافع عنها ( وما ذاك لها بخلق ولكن حبسها حابس الفيل )

Animals are praised for their good manners because when the Prophet’s She-camel – during the Battle of Al-Hudaybiyah- refused to continue walking to Makkah, the people shouted “Al-Qaswa has become stubborn! Al-Qaswa has become stubborn!” The Prophet, peace and blessings of Allah be upon him, said, “By Allah! She has not become stubborn because stubbornness is not her character”. He defended her (saying), “But she was stopped by Him (i.e. Allah) Who stopped the elephant (i.e. the elephant amongst Abraha’s army that came to destroy the Kabah).

https://www.alathar.net/home/esound/index.php?op=codevi&coid=31665

[31b] The Ascent and Decline of The Ottoman Empire

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

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

When the Muslims realised that the state equated them with Christians and Jews, replacing the principles of their sacred law with Christian regulations, and discarding their traditional attire in favour of that of the Christians, they felt a profound sense of discontent. They also perceived that Rashid’s government seemed to prioritise the interests of the Christians. This led to a significant backlash among the Muslims, prompting the Sultan and his officials to recognise the necessity of the removal of Rashid in light of the public outrage and their fear of a potential uprising from the Muslim community. [Footnote a]

The dismissal of Rashid Pasha did not halt the movement towards Westernization, which continued to import more systems and laws from the West, as the groundwork had already been laid and the doors opened for such changes. Although the opposition to Rashid Pasha and his constitution succeeded in removing him from power in 1841, he returned four years later in 1845, supported by a group of Freemasons who were focused on promoting secular transformation. Subsequently, he resumed his position as Grand Vizier in 1846, only to be dismissed again in 1858.[Footnote b]

The situation deteriorated significantly, prompting state officials to seriously consider change and reform. They found themselves with no option but to adopt the European model of reform and the Western approach to change that had begun to be implemented. This was particularly evident given that many of these officials had been sent abroad for political representation or military studies, especially in the absence of an Islamic reformer capable of restoring order and countering the advocates of intellectual invasion by embracing a serious reform based on Islamic principles. As the Turkish writer Professor Naji Bafal stated, the absence of a significant intellectual leader or a genuine social reformer in the Ottoman Empire for three to four centuries allowed superficial diplomats, captivated by the West, to take the stage. This led to a loss of spirit, a decline in intellect, a weakening of will, and a prevalence of imitation, resulting in a general state of paralysis. The ideas of intellectual invasion have spread among the majority of Turkish politicians and their governors, who have embraced Westernization and a departure from religious values. Notably, when the Iraqi scholar Al-Alusi visited the governor of Kirkuk, Ali Pasha, in 1267 AH, he praised him for his affection towards scholars, his respect for them, and his virtuous character. He then said, “It appears that he is not morally corrupt nor does he adopt any of the new Western ideologies, as I have not heard him mention anything about London or Paris in conversation! It is a blessing for the people of this region that their governor is free from such a stigma, a rarity in these unfortunate times!”

The reformist movement in the Ottoman Empire continued to strive for dominance across various sectors and institutions.

In any case, the key features of the Ottoman reform and renewal efforts revolved around three significant points: adopting Western practices concerning military organization and armament, as well as governance and administration, and steering Ottoman society towards a secular framework. The trend towards centralization of power in Istanbul and the provinces. The year of the issuance of the Kalkhanah script marked a significant event in European circles, as noted by a French missionary who stated: “The year 1839 was a remarkable one for French expansion in Turkey. It marked the beginning of reforms and the onset of organizational changes. As clergy, we will begin to take advantage of this timid liberalism and initiate a missionary effort for Catholic education.” Mr. Etienne, who led this mission, remarked, “This is our first opportunity to strengthen the triumph of faith that we will impart, especially since the Quran prohibits (Christian) teachings.” The first missionary group, consisting of seven clergymen, traveled to Istanbul on November 21, 1839. By the end of 1840, the sisters had established a home for orphans and classrooms, with the number of students reaching 230. By 1842, this figure had increased to 500. [Footnote c]

An Excerpt from ‘Ad-Dawlah Al-Uthmaaniyyah Awaamil An-Nuhood Wa Asbaab As-Suqoot. 6/420-422

Footnote a: Leaders are responsible for the welfare of the subjects and must strive to understand the situations of their people, as Imam Ibn Hajr, may Allah have mercy on him, stated: “It is incumbent upon a ruler to have a person who unveils to him the circumstances of the people in private, and this person should be trustworthy, reliable, smart and sensible, because calamity befalls a reliable ruler due to accepting speech of one who is not trustworthy”. [Fat’hul Baaree 14/234-236. Publisher: Daarus Salaam. 1st edition 1421AH (2000)] Nonetheless, if the leader fails in this regard, on does not embark upon rebellion. Read:

https://abukhadeejah.com/the-tyranny-of-the-rulers-a-reason-for-rebellion/

Footnote b: Changing officials is carried out with the intention of serving the public’s best interests. Imam Muhammad Ibn Salih Al-Uthaymin, may Allah have mercy upon him, said: “It maybe that a person is suitable for this specific job and not suitable for that job, therefore, it is obligatory to appoint- in every job – the one who is more suitable. Similarly, with regards to specific appointments, such as the position of headteacher and other than it, rather we can even say – if we wished – this in relation to a person’s responsibility in looking after the affairs of his family, that if he wants to give responsibility to his young children, he chooses the one who is more suitable. He does not choose – for example – the older one just because he is older; rather he chooses the one who is more suitable because it may be that the young one among his children is more suitable than those older than him”.

The Imam, may Allah have mercy upon him, also stated, “It is obligated to the ruler to appoint both the young and the older – appoint for a job the one who is more suitable and the one who will fulfil the requirements of this job. This necessitates fulfillment of trusts. As for the one who appoints someone who is close to him or his relatives or a noble person due to his nobility or because he has a high qualification, such as a doctorate and what is similar to that, and he is either untrustworthy or not suitable for the job, this is not permissible”.

The Imam, may Allah have mercy upon him, also stated: “If he were to say, “I am not able to know them by their characteristics. Are these certificates not the closest way to (judge) the competence of a person?” We say, “Yes, but if we find this man is untrustworthy or not suitable for job, it is obligatory to remove him and replace him with someone who is more suitable because this is necessary rulership, as Umar Ibn Al-Khattab and other than him amongst the Khulafaa, may Allah be pleased with them, removed those who were not suitable. Umar applied this principle in the khilaafah. He feared dishonour after his death, thus, he did not appoint a specific person, except that he said, ‘If Abu Ubaydah, may Allah be pleased with him, was alive, I would have given him the affair because the Prophet, peace and blessings of Allah be upon him, said, ‘The trustworthy man of this Ummah is Abu Ubaydah’”. [At-Taleeq Alaa As-Siyaasah Ash-Shar’iyyah. Page 24-26]

It’s important to note that a ruler’s failure in their duties does not justify rebellion. Instead, scholars and those in positions of influence must follow the guidance of the Shariah to offer sincere advice. Read:

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

Footnote c: The way in which the remnants of the empire were slowly undermined by foreign influences serves as a reminder of the risks associated with complacency, a point emphasised by the upright and insightful scholars of the Ummah. Al-Allamah Rabee Bin Hadi Al-Mad’khali, may Allah preserve him, said:

So it is not permissible for the Ulamaa to remain heedless of their plans (i.e. the enemies of Islaam), their actions, their publications, their missionary activities and their various calls (to the Muslims). And also the various poisons they are infusing – which are in opposition to the Qur’an and the Messenger (sallallaahu alayhi wasallam) and his Sunnah. And nor of what plans they have for (the destruction of) the beliefs and methodologies of Islaam. It is not permissible either, to remain heedless of their concentrated efforts to Christianize or secularize the Muslim youth. And along with that, the Muslim youth and the students are not able to oppose this plan and strategy. Rather it is necessary that the distinguished Ulamaa – those who are experienced and shrewd – it is for such people, in all the places to undertake this duty. So it is obligatory for some of the intelligent and ingenious people from the field of Aqeedah to be mobilised for opposing these plans. And likewise it is a must that the intelligent and distinguished from amongst the specialists in the Sunnah – that they be mobilised for the refutation of these and similarly the eminent and distinguished from amongst those in the fields of Orientalism for the refutation of the plans of the Orientalists.” (Ahl ul-Hadeeth, p.102)

He also says: “I myself believe that it is a benefit – rather it is of necessity – that we know what the enemies are planning for us, and that it is necessary for us to prepare (ourselves in strength) to destroy their plans. However, I do not exaggerate in this matter, rather my view is the view of our Ulamaa and they have all agreed upon this – that amongst the obligatory matters there are some that are Fard Ain and others that are Fard Kifaayah – and even if knowing the state of the enemies is harmful – it is still necessary for us to know it – but it is treated as Fard Kifaayah. When some attend to it, then the harm is removed from the rest” up until he said: “So I consider that there is no criticism for the Ulamaa and the students of knowledge who take great concern for preserving the Sharee’ah of Allah – in terms of the Book, the Sunnah and its understanding – for this is one of the duties of the Kifaayah actions. And I believe that these people are more superior, noble, truthful and of more benefit to Islam than those who are weak in their knowledge of the religion of Allaah or those who have no share in acquainting themselves with it.”

An excerpt from an article at www.salafipublications.com titled: The Salafis and Looking into the Affairs of the Ummah]

The loftiest thing granted to a person in all their circumstances

Written by Abdullah Jallow on . Posted in Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Qur'aan, Worship - 'Ibaadah'.

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

Allah, The Exalted, said:

وَقُل رَّبِّ أَدْخِلْنِى مُدْخَلَ صِدْقٍ وَأَخْرِجْنِى مُخْرَجَ صِدْقٍ وَٱجْعَل لِّى مِن لَّدُنكَ سُلْطَٰنًا نَّصِيرًا

And say (O Muhammad): My Lord! Let my entry (to the city of Al-Madinah) be good, and likewise my exit (from the city of Makkah) be good. And grant me from You an authority to help me (or a firm sign or a proof). (Al-Israa 80)

Meaning:

Make all my entrances and exits in obedience to You and aligned with Your Pleasure, which comprises sincerity and compliance with Your commands. And grant me clear argument and a definitive proof for everything I present and everything I abandon. This is the loftiest state that Allah bestows upon a servant (of His): to have all of their circumstances good and draw them closer to their Lord. And in every circumstance from his circumstances, he has clear proof, which embodies beneficial knowledge and righteous actions, knowledge of the issues and the proofs related to them.

An Excerpt from “Tafsir As-Sadi”

gray clouds

The goal is to leave this world free from Fitan!

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

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

Mu’adh bin Jabal, may Allah be pleased with him, narrated:

One morning, Allah’s Messenger, peace and blessings of Allah be upon him, was prevented from coming to us for morning prayer until we were just about to look for the eye of the sun (meaning sunrise). Then he came out quickly and the Iqama was called for him to (lead) the prayer. Allah’s Messenger performed the prayer, and he performed his prayer in a relatively quick manner. When he said the Salam, he called aloud with his voice saying to us: ‘Stay in your rows as you are.’ Then he turned coming near to us, then he said: ‘I am going to narrate to you what kept me from you this morning: I got up during the night, I performed Wudu and prayed as much as I was able to, and I dozed off during my prayer, and fell deep asleep. Then I saw my Lord, Blessed and Most High, in the best of appearances. He said: ‘O Muhammad!’ I said: ‘My Lord here I am my Lord!’ He said: ‘What is it that the most exalted group busy themselves with?’ I said: ‘I do not know Lord.’ And He said it three times.” He said: “So I saw Him place His Palm between my shoulders, and I sensed the coolness of His Fingertips between my breast. Then everything was disclosed for me, and I became aware. So He said: ‘O Muhammad!’ I said: ‘Here I am my Lord!’ He said: ‘What is it that the most exalted group busy themselves with?’ I said: ‘In the acts that atone.’ He said: ‘And what are they?’ I said: ‘The footsteps to the congregation, the gatherings in the Masajid after the prayer, the correct performance of ablution during difficulties.’ He said: ‘Then what else?’ I said: ‘Feeding others, being lenient in speech, and prayer during the night while the people are sleeping.’ He said: ‘Ask.’ I said:

اللَّهُمَّ إِنِّي أَسْأَلُكَ فِعْلَ الْخَيْرَاتِ وَتَرْكَ الْمُنْكَرَاتِ وَحُبَّ الْمَسَاكِينِ وَأَنْ تَغْفِرَ لِي وَتَرْحَمَنِي وَإِذَا أَرَدْتَ فِتْنَةَ قَوْمٍ فَتَوَفَّنِي غَيْرَ مَفْتُونٍ أَسْأَلُكَ حُبَّكَ وَحُبَّ مَنْ يُحِبُّكَ وَحُبَّ عَمَلٍ يُقَرِّبُ إِلَى حُبِّكَ

‘O Allah! I ask of you the doing of the good deeds, avoiding the evil deeds, loving the Masakin, and that You forgive me, and have mercy upon me. And when You have willed trial among the people, then cause me to die without being put to trial. And I ask You for Your love, the love of whomever You love, and the love of the deeds that bring one nearer to Your love.'” Allah’s Messenger said: “Indeed it is true, so study it and learn it.” [Sahih at-Tirmidhi 3235]

“O Allah! I ask of you the doing of the good deeds, avoiding the evil deeds”.

There is no need for further explanation regarding the performance of good deeds, other than the fact that they are actions that please Allah, and the doer is praised for them, receiving great rewards. Similarly, the reward for abstaining from wrongdoing is also significant, provided that the intention behind refraining is to seek Allah’s pleasure.

“And loving the Masakin”.

The word Miskin in this sentence “The term refers to the humble individual, neither arrogant nor haughty, someone who is gentle, approachable, and easy to deal with; neither boastful nor evil. (1)

“And when You have willed trial among the people, then cause me to die without being put to trial”.

The essence of the supplication is to ensure the person’s safety from worldly trials throughout their life. If Allah decrees a trial for His servants, He may take them before it occurs. This is one of the most significant supplications, as a believer who lives free from trials and is taken by Allah before they arise is saved from all evil. The Prophet instructed his companions to seek refuge in Allah from both apparent and hidden trials. In another narration, he advised them to avoid both manifest and concealed immoralities and trials. Thus, praying for death out of fear of religious trials is permissible, as it has been done by the companions and righteous individuals after them. (footnote a)

“And I ask You for Your love, the love of whomever You love, and the love of the deeds that bring one nearer to Your love”.

This supplication encompasses all that is good. The chosen actions of Allah’s servants arise from love and intention. If the love of Allah is firmly established in a person’s heart, it will lead to actions of the limbs that align with what Allah loves and approves. Thus, one will cherish all actions and words that Allah loves, resulting in the performance of all good deeds and the avoidance of all wrongdoings, as well as loving those whom Allah loves among His creation. (2)

Footnote a:

O Allaah! Let Me Live If Life is Good For Me And Let Me Die if Death is Good For Me

(1) An Excerpt from “Al-Istidhkar. 8/ 171” by Al-Allamah Ibn Abdul Barr, may Allah have mercy upon him.

(2) An Excerpt from “Ikhtiyar Al-Awwal” 118-125 by Imam Ibn Rajab, may Allah have mercy upon him.

A profound and thought-provoking statement by Al-Hasan Al-Basri on Istighfar

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

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

Imam Al-Qurtubi, may Allah have mercy upon him, reported that Bin Subayh, may Allah have mercy upon him, mentioned that  man complained to Imam Al-Hasan Al-Basri, may Allah have mercy upon him, about drought; Al-Hasan said to him, “Seek Allah’s forgiveness”. Another person complained about poverty, to which Al-Hasan similarly responded, “Seek Allah’s forgiveness”. A third person said to him, “Supplicate to Allah to grant me a child”, Al-Hasan again said to him, “Seek Allah’s forgiveness”. Then another complained about the dryness of his garden, Al-Hasan said to him, “Seek Allah’s forgiveness”. Rabee Bin Sibayh said to him, “Men came with different complaints and you commanded all of them to seek Allah’s forgiveness!” He replied: “I did not say anything from myself, rather Allah, The Mighty and Majestic, says in Surah Nuh:

فَقُلْتُ ٱسْتَغْفِرُوا۟ رَبَّكُمْ إِنَّهُۥ كَانَ غَفَّارًا
يُرْسِلِ ٱلسَّمَآءَ عَلَيْكُم مِّدْرَارًا
وَيُمْدِدْكُم بِأَمْوَٰلٍ وَبَنِينَ وَيَجْعَل لَّكُمْ جَنَّٰتٍ وَيَجْعَل لَّكُمْ أَنْهَٰرًا

I (Nuh) said (to them): ‘Ask forgiveness from your Lord; Verily, He is Oft-Forgiving; ‘He will send rain to you in abundance; and give you increase in wealth and children, and bestow on you gardens and bestow on you rivers.” [1]

The Wisdom Behind Istighfar at The End of Deeds
https://salafidawahmanchester.com/wp-content/uploads/2021/07/The_Wisdom_Behind_Istighfaar_at_The_End_of_Deeds.pdf

Repentance

Shaddad Bin Anas, may Allah be pleased with him, said that the Prophet, peace and blessings of Allah be upon him, said: The best way to seek the forgiveness of Allah is to say:

اللَّهُمَّ أَنْتَ رَبِّي لَا إِلَهَ إِلَّا أَنْتَ خَلَقْتَنِي وَأَنَا عَبْدُكَ وَأَنَا عَلَى عَهْدِكَ وَوَعْدِكَ مَا اسْتَطَعْتُ أَعُوذُ بِكَ مِنْ شَرِّ مَا صَنَعْتُ أَبُوءُ لَكَ بِنِعْمَتِكَ عَلَيَّ وَأَبُوءُ لَكَ بِذَنْبِي فَاغْفِرْ لِي فَإِنَّهُ لَا يَغْفِرُ الذُّنُوبَ إِلَّا أَنْتَ

O Allah, You are my Lord! There is no one who has the right to be worshipped except you. You created me and I am your slave, and I am [upon obedience and agreement] to my covenant and promise (to You) as much as I am able. I seek refuge with You from the evil I have done. I acknowledge in your presence all the blessings You have granted me, and I confess to You my sins. So forgive me, for indeed none is able to forgive (a slave his) sins, except You]. [Al-Bukhari. Number 6306]

[اللَّهُمَّ أَنْتَ رَبِّي – O Allah! You are my Lord].

The suppliant affirms Tawhid Ar-Rububiyyah which necessitates singling out Allah [Glorified be He and free is He from all imperfections] as the Creator- the only One with All-Encompassing Will [i.e. whatever Allah wills takes place and whatever He does not will cannot take place],  All-Encompassing Authority [and control over everything].

[لا إِلَهَ إِلا أَنْتَ خَلَقْتَنِي وَأَنَا عَبْدُكَ – There is no one who has the right to be worshipped except you. You created me and I am your slave].

The suppliant affirms Tawhid Al-Ilaahiyyah, which necessitates having love for Allah and worshipping Allah alone without any partner; acknowledges his servitude to Allah, which necessitates declaring his absolute poverty and need in the presence of Allah -in all [affairs, situations, circumstances, instances].

Then suppliant says: [وَأَنَا عَلَى عَهْدِكَ وَوَعْدِكَ  – And I am [upon obedience and agreement] to my covenant and promise (to You)].

This necessitates adherence to Allah’s Shariah, His  command and the religion He has ordained, the covenant which He has enjoined on His servants; affirmation and belief in Allah’s Promise, which is His recompense. So, this [part of the supplication conveys] adherence to Allah’s command, affirming and belief in Allah’s Promise which necessitates Iman and hoping for Allah’s Reward. [However], the servants knows that he cannot fulfil this affair in the manner it truly deserves, so he mentioned his limited ability and power alongside it, saying: [مَا اسْتَطَعْتُ  – as much as I am able]- Meaning: I adhere to it based on my limited ability and power. So, he testified to two affairs – [his limited] ability and power. Then he testified to his shortcomings, saying: [أَعُوذُ بِكَ مِنْ شَرِّ مَا صَنَعْتُ  – I seek refuge with You from the evil I have done].

Then he testified that all blessings come from Allah – Allah is its owner, the One worthy of [being its owner, Bestower etc] and the One who brought it into existence prior to its non-existence], saying:

[ أَبُوءُ لَكَ بِنِعْمَتِكَ عَلَيَّ وَأَبُوءُ لَكَ بِذَنْبِي– I acknowledge in your presence all the blessings You have granted me, and I confess to You my sins]- Meaning: You [O Allaah] are The One Who Deserves All Praise and  Thanks- the One Who Deserves be to exolted, all good comes from You and all blessings are from You. You are the Owner of all praise, all exoltation belongs to You and all bounty is Yours; and I am the sinner, the one who commits wrong, acknowledges and accepts his mistake, just as has been stated by one of the Aarifeen [i.e. those who truly know their Lord] that, “The one who truly knows his Lord follows the path [i.e. the upright religion] through acknowledging and bearing witness to Allaah’s blessings as well as being well aware of the faults of his soul and the faults in his deeds”. So, acknowledging and bearing witness to Allaah’s blessings [or favours] necessitates that one loves his Lord [Glorified be He],  praise and extol Him. And being well aware of the faults of one’s soul and deeds necessitates constant Istighfaar [i.e. seeking forgiveness], repentance, humility, obedience and submission.

Then after this is established in the heart of the suppliant and he seeks a means of approach to his Lord through these affairs [i.e. after affirming Allah’s Rububiyyah and Uluhiyyah; affirming his servitude to Allah, affirming that he has limited ability, acknowledges that all blessings belong to Allah, accepting his faults, sin etc], he then says: [فَاغْفِرْ لِي فَإِنَّهُ لَا يَغْفِرُ الذُّنُوبَ إِلَّا أَنْت  – So forgive me, for indeed none is able to forgive (a slave his) sins, except You] [2]

Imam Abdul Azeez Bin Baaz, may Allah have mercy upon him, said regarding the Messenger’s statement: “I acknowledge in your presence all the blessings You have granted me, and I confess to you my sins”.  He [the Prophet] combined – in this statement – a testification to (Allah’s) blessings and a notification of the flaws in one’s self and actions. The Shaikh also said: The domain of servitude to Allah is based on two principles and they are its foundation: Complete and perfect love of Allah and complete humility in Allah’s Presence. The origin of these two principles emanates from two other principles and they are: Attesting to (Allah’s) blessings and this brings about love of Allah, and being aware of the flaws in one’s self and actions which brings about one’s complete humility [in Allaah’s presence].  If the slave establishes his path to Allah based on these two principles, his enemy [i.e. shaytaan] will not defeat him through them, except as a result of unawareness and inattentiveness, and how quickly Allaah makes him recover, notifies him and reaches out to him with His Mercy [i.e. when he falls into error or forgets]. [3]

The Three Main Conditions of Repentance, and a Fourth One Related To Rights Owed To the People

The Iman said: Know that Allah’s Mercy is extensive and His Kindness is tremendous, and that He is [الجواد – (The Munificent, Bountiful); الكريم (The Bountiful, The Generous One Abundant in Good)]. He is the Most Merciful of all those who show mercy and the best of all those who forgive [Glorified and Exalted be He]. And know that also to have (the audacity to commit acts of) disobedience is a great evil, a great corruption and a cause of (incurring) the anger of Allah; but when a servant repents to his Lord –a truthful repentance-Allah accepts his repentance. Indeed, the Prophet was asked many times about a man who (committed) a lot of such and such faults, (acts) of disobedience and various types of kufr, and then he repents; so Messenger said: “Repentance wipes away what was (committed) before it (i.e. sins)” and “Islam (i.e. when a person abandons kufr and becomes a Muslim) wipes away what was (committed) before it (i.e. sins)”. Therefore, you should know -with certainty- that by way of truthful sincere repentance, Allah wipes away sins and evil deeds, even kufr. And because of this Allah [Glorified be He] said:

[وَتُوبُوا إِلَى اللَّهِ جَمِيعًا أَيُّهَا الْمُؤْمِنُونَ لَعَلَّكُمْ تُفْلِحُونَ – And all of you beg Allah to forgive you all, O believers, that you may be successful. [24:31] So He (Allaah) connected success to repentance.

Allah (Glorified be He) said: [يَا أَيُّهَا الَّذِينَ آمَنُوا تُوبُوا إِلَى اللَّهِ تَوْبَةً نَّصُوحًا عَسَى رَبُّكُمْ أَن يُكَفِّرَ عَنكُمْ سَيِّئَاتِكُمْ وَيُدْخِلَكُمْ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ – O you who believe! Turn to Allah with sincere repentance! It may be that your Lord will remit from you your sins, and admit you into Gardens under which rivers flow (Paradise) [66:8]

Therefore, O brother! Truthful repentance is (incumbent) upon you- cling to it; be firm upon it and be sincere to Allah in that. And (receive) glad tidings that it wipes away your sins, even if they are like a mountain.

The conditions (to be fulfilled in order for repentance to be accepted are) three: [a] To be regretful and remorseful regarding the past (acts of disobedience you committed); [b] To renounce and abandon the sins – the big and small (of them); [c] To have a firm resolve (or determination) not to return to it (i.e. not to commit them again). If you owe the people their rights- wealth or (you committed offences related to blood-shed, murder or causing injury etc) or violating their honour, then their rights must be given back to them. This is a fourth affair related to a complete repentance. It is incumbent upon you to give the people the rights they are owed. If the affair is related to retribution, then retribution is established (i.e. by the state), unless they (i.e. the people) permit that you give blood money; if related to wealth, you give them back their wealth, unless they forgive; if related to their honour and you did backbite them, you should seek their forgiveness; but if seeking their forgiveness will lead to evil, then there is no hindrance in refraining from (informing them that you did backbite them and that you seek their forgiveness); rather you should supplicate for them and seek Allah’s forgiveness for them, and mention the good you know about them in the same place you did mention them with evil. This will be expiation for (that sin of backbiting). And it is incumbent upon you to proceed –without delay- towards repentance before death, and then exercise patience and be truthful. Allah (Glorified and Exalted Be He) said: [وَالَّذِينَ إِذَا فَعَلُواْ فَاحِشَةً أَوْ ظَلَمُواْ أَنْفُسَهُمْ ذَكَرُواْ اللّهَ فَاسْتَغْفَرُواْ لِذُنُوبِهِمْ وَمَن يَغْفِرُ الذُّنُوبَ إِلاَّ اللّهُ وَلَمْ يُصِرُّواْ عَلَى مَا فَعَلُواْ وَهُمْ يَعْلَمُونَ – And those who, when they have committed Fahishah (illegal sexual intercourse etc.) or wronged themselves with evil, remember Allah and ask forgiveness for their sins; – and none can forgive sins but Allah – And do not persist in what (wrong) they have done, while they know. [3:135]

(So) understand the meaning of the (statement): وَلَمْ يُصِرُّواْ  – And do not persist in what (wrong)]- this means that they do not persist in sin, rather they repent, show regret and abandon the (sin) they committed; and they know [i.e. that persistence in sin is harmful, or that Allah forgives the one who repents.

Then Allah [Glorified be He] stated thereafter: [أُوْلَئِكَ جَزَآؤُهُم مَّغْفِرَةٌ مِّن رَّبِّهِمْ وَجَنَّاتٌ تَجْرِي مِن تَحْتِهَا الأَنْهَارُ خَالِدِينَ فِيهَا وَنِعْمَ أَجْرُ الْعَامِلِينَ – For such, the reward is Forgiveness from their Lord, and Gardens with rivers flowing underneath (Paradise), wherein they shall abide forever. How excellent is this reward for the doers (who do righteous deeds according to Allah’s Orders). [3:136].  This is the reward for those who repent and do not persist in (sin)- for them the reward is paradise. [An Excerpt from this link: http://www.binbaz.org.sa/fatawa/4251 slightly paraphrased]

[1] Tafsir Al-Qurtubi 18/301-303

[2] An Excerpt from Tareeq al-Hijratayn pages 210-211

[3] An Excerpt from ‘Sharh Al-Wabil As-Sayyib page 8

A supplication of Abu Ad-Darda

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

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

Ibn Abee Shaybah, may Allah have mercy upon him, reported in Kitab Al-Iman and also in Al-Musannaf (6/164) that Abu Ad-Darda, may Allah be pleased with him, always use to supplicate, saying:

اللَّهُمَّ إِنِّي  أَسْأَلُكَ إيمَانًا دَائِمًا وَعِلْمًا نَافِعًا وَهَدْيًا قَيِّمًا

“O Allah! I ask you for abiding Iman, beneficial knowledge and upright guidance”.

Mu’aawiyyah Ibn Qurra, may Allah have mercy upon him, transmitted this narration from Abu Darda and then said: “This is because there is Imaan that is not abiding, knowledge that is not beneficial and guidance that is not upright”.

Al-Madkhal Li-diraasaat Al-Aqeedah Al-Islaamiy yah. Lesson 2

The Path to Maximizing the Benefits of Our Supplications

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

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

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

The one whose goal in their supplication is to draw closer to Allah while also seeking to fulfill their requests has perfected many things, unlike the one who focuses solely on his request, which is the case for most people. Indeed, this  is a shortcoming and a missed opportunity in a significant virtue. And for this (virtue) then let those who compete, compete with each other (by hastening to piety and righteousness). This reflects the benefits of valuable knowledge, as ignorance hinders many individuals from achieving lofty aspirations and the (following the) beautiful paths (to success in this life and the next). (1)

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

Supplication is three types: The first type is to invoke Allah by His Names and Attributes, and this is one of the explanations of Allah’s statement:

  وَلِلَّهِ ٱلۡأَسۡمَآءُ ٱلۡحُسۡنَىٰ فَٱدۡعُوهُ بِہَا

And (all) the Most Beautiful [perfect] Names belong to Allah , so supplicate to Him by them]. [Al-A’raaf. 180]

The second type is that you invoke Allah for your need and due to your poverty, saying: “I am Your poor slave, the needy one, the one to be pitied, the one seeking help and refuge etc”.

The third type is that you ask for your need whilst not using the aforementioned two types of invocations.

The first invocation is more perfect and the second is more perfect than the third.  If an invocation gathers all three types, it will be most perfect and this is what the invocations of the Prophet usually comprised. (2)

(1) Al-Fatawa As-Sadiyyah page 43

(2) Jalaa Al-Ifhaam. 201

Look how they lie against themselves!

Written by Abdullah Jallow on . Posted in Aqeedah (Creed & Belief), Jahannam (Hell Fire), Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Purification of The Soul, Qur'aan, Shirk.

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

Allah, The Exalted, said:

وَيَوْمَ نَحْشُرُهُمْ جَمِيعًا ثُمَّ نَقُولُ لِلَّذِينَ أَشْرَكُوا أَيْنَ شُرَكَاؤُكُمُ الَّذِينَ كُنتُمْ تَزْعُمُونَ

ثُمَّ لَمْ تَكُن فِتْنَتُهُمْ إِلَّا أَن قَالُوا وَاللَّهِ رَبِّنَا مَا كُنَّا مُشْرِكِينَ

 انظُرْ كَيْفَ كَذَبُوا عَلَىٰ أَنفُسِهِمْ ۚ وَضَلَّ عَنْهُم مَّا كَانُوا يَفْتَرُونَ

And on the Day when We shall gather them all together, We shall say to those who ascribed partners in worship (with Us): “Where are your partners (false deities) whom you used to assert (as partners in worship with Allah)?” There will then be (left) no excuses or statements or arguments for them but to say: “By Allah, our Lord, we were not those who ascribed others in worship with Allah.” Look how they lie against themselves! But the (lie) which they invented will disappear from them. [Al-An’am 22-24]

“Look” with astonishment their condition; “How they lie against themselves”- Meaning, they tell a lie that ultimately lead to their own detriment, causing them immense harm. “But the (lie) which they invented will disappear from them”, such as those whom they ascribed as partners with Allah, and Exalted is Allah above this. (1)

“Look how they have lie against themselves,” through false excuses and declaring themselves innocent of Shirk. “But the (lie) which they invented will disappear from them” – Meaning, depart and cease, referring to the idols they once hoped for their intercession and support, but all of that proves futile on that day. (2)

(1) An Excerpt from Tafsir As-Sadi.

(2) An Excerpt from Tafsir Al-Baghawi