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

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

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

Allah, The Most High, said:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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[18] The Character Trait Most Hated By The Messenger

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

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

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

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

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

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

 

One of The Hidden Battles of a Teacher

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

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

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

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

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

[An Excerpt from Talbees Iblees 159-160]

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

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

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

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

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

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

لَّوۡلَا يَأۡتُونَ عَلَيۡهِم بِسُلۡطَـٰنِۭ بَيِّنٍ۬‌ۖ

Why do they not bring for them a clear authority?

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

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

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

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

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

وَهُمۡ فِى فَجۡوَةٍ۬ مِّنۡهُ‌ۚ

While they lay in the midst of the Cave.

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

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

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

وَمَن يُضۡلِلۡ فَلَن تَجِدَ لَهُ ۥ وَلِيًّ۬ا مُّرۡشِدً۬ا

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

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

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

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

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

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

Allah, The Most High, said: 

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

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

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

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

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

 

 

Which of the two has more right to security?

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

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

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

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

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

وَڪَيۡفَ أَخَافُ مَآ أَشۡرَڪۡتُمۡ

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

وَلَا تَخَافُونَ أَنَّكُمۡ أَشۡرَكۡتُم بِٱللَّهِ مَا لَمۡ يُنَزِّلۡ بِهِۦ عَلَيۡڪُمۡ سُلۡطَـٰنً۬ا‌ۚ

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

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

فَأَىُّ ٱلۡفَرِيقَيۡنِ أَحَقُّ بِٱلۡأَمۡنِ‌ۖ إِن كُنتُمۡ تَعۡلَمُونَ

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

Then (Allah) differentiated the two parties and stated:

ٱلَّذِينَ ءَامَنُواْ وَلَمۡ يَلۡبِسُوٓاْ إِيمَـٰنَهُم بِظُلۡمٍ أُوْلَـٰٓٮِٕكَ لَهُمُ ٱلۡأَمۡنُ وَهُم مُّهۡتَدُونَ

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

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

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

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

[1]An Excerpt From Tafseer As-Sadi

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

road between green grass field near mountains under blue and brown sky at golden hour

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

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

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

Allah, The Most High, said:

مَا اتَّخَذَ اللَّهُ مِن وَلَدٍ وَمَا كَانَ مَعَهُ مِنْ إِلَٰهٍ ۚ إِذًا لَّذَهَبَ كُلُّ إِلَٰهٍ بِمَا خَلَقَ وَلَعَلَا بَعْضُهُمْ عَلَىٰ بَعْضٍ ۚ سُبْحَانَ اللَّهِ عَمَّا يَصِفُونَ

No son (or offspring or children) did Allah beget, nor is there any ilah (god) along with Him; (if there had been many gods), behold, each god would have taken away what he had created, and some would have tried to overcome others! Glorified be Allah above all that they attribute to Him! [23:91]

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

Contemplate this overwhelming proof through this short and clear statement; for indeed a true god has to be a Creator and a Performer of actions-benefiting the slaves and averting evil from them. Had it been that there was another (true) god besides (Allah), then that god would have had his own creation and actions; but (Allah) is not pleased that another god (i.e. the false gods) is associated as a partner of His. This is because (if another true god besides Allah existed) and was able to overcome Him, he would have done so. And if (such a god) was unable to overcome Him, he would have taken away what he created and depart, just as the kings of this world isolate themselves from one another when they are unable to overcome and gain authority over others. Therefore, there has to be one of the (following) three:

Either each god departs with what he has created and with his authority; or that some of them gain authority over others, or that all of them are placed under the authority of one god, who controls the affairs and they do not control His affairs, and they are restricted by His judgements but they cannot restrict Him. Therefore, Allah (alone) is the true God and they are His nurtured and subjugated slaves.

The organisation of the affairs of the world – above and below, the connection between them and their establishment upon a well-planned and perfect organisation neither clashes nor gets ruined – is the most confirmed evidence that the one in control of its affairs is One (Allah) and there no other (true) god besides Him. And just as it is impossible for the universe to have another Lord and creator, similarly, it is not possible for it to have another god that has the right to be worshipped (except Allah).

Bada’i- at-Tafseer Al-Jami Limaa Fassarahu Al-Imam Ibn Al-Qayyim Al-Jawziyyah: 1/376

[1] Among The Constant Words of Advice from an Elder Bosom Friend

Written by Abdullah Jallow on . Posted in Articles, Basics, 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, The Most High, said:

الْأَخِلَّاءُ يَوْمَئِذٍ بَعْضُهُمْ لِبَعْضٍ عَدُوٌّ إِلَّا الْمُتَّقِينَ

Friends on that Day will be foes one to another except the pious. [Az-Zukhruf 67]

Abu Hurairah reported that the Messenger of Allah said: Allah will say on the Day of Judgement:

“Where are those who love each other for the sake of My Glory? Today, I will shelter them in my shade on a day when there is no shade but mine [i.e. the shade from Allah’s Throne (a)]”. [1]

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

“Whoever possesses the following three qualities will have the (delight) of faith: The one whom Allaah and His Messenger become dearer to him than anything else; the one who loves a person and he loves him only for the sake of Allaah, and the one who hates to revert to disbelief as he hates to be thrown into the fire”. [2]

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

“There are not two people who love each other for the sake of Allaah, and then they split from each other, except that it is due to a sin of one of them”. [3]

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

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

Loving one another for the sake of Allah, The Mighty and Majestic, carries reward that has been mentioned in the Shariah texts. Abu Hurairah, may Allah be pleased with him, reported that the Prophet, peace and blessings of Allah be upon him, said:

“Allah will give shade to seven on the day when there will be no shade but His”…and amongst those people are: “Two people who love each other only for the sake of Allah and they meet and part in Allah’s cause only”. [Al-Bukhari 660] [4]

Footnote a: Refer to Fat’hul Baaree 4/63 and also Al-Allamah Rabee, rahimahullah, has a Risaalah on this topic. Visit:

http://www.rabee.net/ar/articles.php?cat=8&id=149

[1] Muslim 2566

[2] Al-Bukhaari Number 16

[3] As-Sahihah 637

[4] Awn Al-Ahad As-Samad Sharh Al-Adab Al-Mufrad 1/445-446

A Statement That Gathers Matters of Welfare in This Life and the Next

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

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

Allah, The Most High, said:

وَتَعَاوَنُوا عَلَى الْبِرِّ وَالتَّقْوَىٰ ۖ وَلَا تَعَاوَنُوا عَلَى الْإِثْمِ وَالْعُدْوَانِ

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

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

This Ayah contains all the Masaalih [matters of welfare] for the slaves (of Allah) in their worldly affairs and affairs related to the Hereafter- be it between themselves or between them and their Lord, for indeed every servant (of Allah) finds himself within two circumstances and obligations – either (required) to fulfil the obligations owed to Allah or the obligations owed to Allah’s creation.

As for the obligations owed to the creation, they include (righteous) association, companionship, aiding one another upon what Allah loves and obedience to Allah, and that is the goal behind one’s search for happiness and success in the afterlife. There can be no happiness in the afterlife except through Bir and Taqwaa, for it is basis of all affairs of the religion.

As for Taqwa, its reality is to act in obedience to Allah based on Iman in Allah and hoping for Allah’s Reward; fulfil what Allah has commanded based on having Iman in that which Allah has commanded and affirming the reward Allah has promised; abandoning what Allah has forbidden based on one’s belief that what Allah has forbidden is forbidden and fearing Allah’s punishment, just as Talq Bin Habeeb, may Allah have mercy upon him, said:

“When Fitna occurs, extinguish it with Taqwa”. So the people said, “What is Taqwa?” He said, “You act in obedience to Allah upon a light from Allah [i.e. Iman, sincerity, guidance etc] and hoping for reward from Allah. And you abandon disobedience to Allah upon a light from Allah and fearing the punishment of Allah”.

This is the best of that which has been stated regarding Taqwa, for indeed there has to be an aim and a goal behind every deed. A deed cannot be considered an act of obedience to Allah and an act that gets one close to Allah until it is based on Iman, so that which leads to the performance of that deed is solely due to Iman – neither customs nor desires, neither seeking praise nor status and other than it; rather it should be solely based on Iman and the aim behind it should be to attain Allah’s reward and seeking after Allah’s Pleasure.

An Excerpt from Bada’i at-Tafseer Al-Jami Limaa Fassarahu Al-Imam Ibn Al-Qayyim Al-Jawziyyah. 1/307-311. Publisher: Daar Ibn Al-Jawziyyah 2nd Ed, 1431AH

 

A Gift More Precious Than Wealth: The Virtue of Generosity Through Knowledge

Written by Abdullah Jallow on . Posted in Articles, Da'wah - Calling To Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Sahaabah, Scholars of Islam, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

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

In Madarij As-Salikin under the heading:

فصل : مراتب الجود

Imam Ibn Al-Qayyim, may Allah have mercy upon him, discussed generosity and its various levels, emphasising that to be generous with one’s knowledge is among the highest forms of generosity.

Being generous with knowledge is considered more virtuous than being generous with wealth, as knowledge is deemed more noble than wealth. Generosity with knowledge entails providing a detailed and comprehensive answer when someone inquires about religious matters, rather than just giving a sufficient response to meet their immediate needs.

He then proceeded to discuss his observations on Shaikh Al-Islam Ibn Taymiyyah concerning this matter, noting that when asked about a matter necessitating a ruling, he would, when possible, refer to the teachings of the four Imams, explain the reasons for their varying opinions, and highlight what carried more weight.

Additionally, he would bring up other matters about the topic that could potentially provide even greater advantages for the individual posing the question than the specific issue they inquired about.

Imam Ibn Al-Qayyim then mentioned an example in the Sunnah concerning this issue that the companions once inquired from the prophet, peace and blessings of Allah be upon him, about performing ablution with seawater. In response, he stated:

“Its water is purifying and its dead (animals) are lawful (to eat)”. [a]

Thus, the Prophet not only addressed their initial query but also generously provided them with something that they would be more in need of at certain times. [Madarij As-Salikin 2/43-44]

[a] Bulugh Al-Maram. Hadith 1. Book of Purification]