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Prioritising the Objective: A Lesson from the Sunnah

Written by Abdullah Jallow on . Posted in Articles, History of Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Sahaabah, Salaf As Saalih (Pious Predecessors), Scholars of Islam, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

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

Imam Muhammad Ibn Salih Al-Uthaymeen, may Allah have mercy upon him, said:

The Sunnah has shown that one should give concern to the main objective in every affair, and this can be found in the hadith of It’ban ibn Malik, may Allah be pleased with him. It’ban requested the Prophet, peace and blessings of Allah be upon him, to come to his house and perform prayer in the place he chose as a Musallah. [1] The Prophet promised to fulfil his request, so he prepared some food for him and informed his neighbours about it. When the Prophet arrived, It’ban informed him about what he did, but the Prophet said, “Where do you want me to pray in your house?” It’ban showed him the place and he prayed before eating the food and sitting with the people. This is because he came for a specific objective. Therefore, do not be diverted – by those things you did not desire initially- from the objective you desired because that would waste your time. This is a, matter related to Uluww Al-Himmah [i.e. having a high aspiration].

Sharh Hilyah Talib Al-Ilm’ page 162-163.

The complete hadith regarding this incident

[1] Narrated It’ban Bin Malik, may Allah be pleased with him, who was one of the companions of Allah’s Messenger, peace and blessings of Allah be upon him, and one of the Ansaar who took part in the battle of Badr: I came to Allah’s Messenger and said, “O Allah’s Messenger, I have weak eyesight and I lead my people in prayers. When it rains the water flows in the valley between me and my people so I cannot go to their mosque to lead them in prayer. O Allah’s Messenger! I wish you would come to my house and offer Salaah in it so that I could take that place as a Musalla [appointed place for Salaah].” Allah’s Messenger said, “If Allah will, I will do so”. Next day after the sun rose high, Allah’s Messenger and Abu Bakr came, and Allah’s Messenger asked for permission to enter. I gave him permission and he did not sit on entering the house but said to me, “Where do you like me offer Salaah?” I pointed to a place in my house. So Allah’s Messenger stood there and said, ‘Allahu Akbar’, and we all got up and aligned behind him and offered a two-Rak’at prayer and ended it with Tasleem. We requested him to stay for a meal called “Khazira” which we had prepared for him…. [Al-Bukhari 425]

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

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

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

Allah, The Most High, said:

وَإِذۡ قَالَ إِبۡرَٲهِيمُ لِأَبِيهِ وَقَوۡمِهِۦۤ إِنَّنِى بَرَآءٌ۬ مِّمَّا تَعۡبُدُونَ
إِلَّا ٱلَّذِى فَطَرَنِى فَإِنَّهُ ۥ سَيَہۡدِينِ
وَجَعَلَهَا كَلِمَةَۢ بَاقِيَةً۬ فِى عَقِبِهِۦ لَعَلَّهُمۡ يَرۡجِعُونَ

And [remember] when Ibrahim [Abraham] said to his father and his people: “Verily, I am innocent of what you worship, except Him [i.e. I worship none but Allah Alone] Who did create me, and verily, He will guide me.” And he made it [i.e. Laa ilaha ill-Allah – none has the right to be worshipped but Allah Alone] a Word lasting among his offspring [True Monotheism], that they may turn back [i.e. to repent to Allah or receive admonition]. [Az-Zukhruf. 26-27]

وَإِذۡ قَالَ إِبۡرَٲهِيمُ لِأَبِيهِ وَقَوۡمِهِۦۤ

And (remember) when Ibrahim (Abraham) said to his father and his people]: Meaning: He said to his people who used to worship deities besides Allah; [إِنَّنِى بَرَآءٌ۬ مِّمَّا تَعۡبُدُونَ – Verily, I am innocent of what you worship;

إِلَّا ٱلَّذِى فَطَرَنِى فَإِنَّهُ ۥ سَيَہۡدِينِ

Except Him [i.e. Allaah] Who did create me, and verily, He will guide me].

Meaning: Allah is my Protector and I have hope that Allaah will guide me to knowledge of the truth and to act upon truth. And just as Allaah created me and nurtured me with blessings by way of which I attained physical well-being and other worldly benefits, likewise Allaah will guide me towards that which will bring me well-being in my religion and well-being in the afterlife.

Then Allah, The Most High, said:

وَجَعَلَهَا كَلِمَةَۢ بَاقِيَةً۬ فِى عَقِبِهِۦ لَعَلَّهُمۡ يَرۡجِعُونَ

And he made it (i.e. Laa ilaaha ill-Allaah -None has the right to be worshipped but Allah Alone) a Word lasting among his offspring (True Monotheism), that they may turn back (i.e. to repent to Allah or receive admonition)].

Meaning: He established this praiseworthy quality – sincerely worshipping Allaah alone and freed himself from everything worshipped besides Allaah, which is foundation and basis of all praiseworthy qualities. He was well-known for this quality and he commanded his offspring – Ishaaq, Ya’qub and others- to adhere to it, just as Allah [The Most High] said in Surah Al-Baqarah:

وَمَن يَرۡغَبُ عَن مِّلَّةِ إِبۡرَٲهِـۧمَ إِلَّا مَن سَفِهَ نَفۡسَهُ ۥ‌ۚ وَلَقَدِ ٱصۡطَفَيۡنَـٰهُ فِى ٱلدُّنۡيَا‌ۖ وَإِنَّهُ ۥ فِى ٱلۡأَخِرَةِ لَمِنَ ٱلصَّـٰلِحِينَ

And who turns away from the religion of Ibrahim (Abraham) (i.e. Islamic Monotheism) except him who befools himself? Truly, We chose him in this world and verily, in the Hereafter he will be among the righteous.

إِذۡ قَالَ لَهُ ۥ رَبُّهُ ۥۤ أَسۡلِمۡ‌ۖ قَالَ أَسۡلَمۡتُ لِرَبِّ ٱلۡعَـٰلَمِينَ

When his Lord said to him, “Submit (i.e. be a Muslim)!” He said, “I have submitted myself [as a Muslim] to the Lord of the ‘Alamin [mankind, jinns and all that exists].

وَوَصَّىٰ بِہَآ إِبۡرَٲهِـۧمُ بَنِيهِ وَيَعۡقُوبُ يَـٰبَنِىَّ إِنَّ ٱللَّهَ ٱصۡطَفَىٰ لَكُمُ ٱلدِّينَ فَلَا تَمُوتُنَّ إِلَّا وَأَنتُم مُّسۡلِمُونَ

And this [submission to Allah, Islaam] was enjoined by Ibrahim [Abraham] upon his sons and by Ya’qub [Jacob], [saying], “O my sons! Allah has chosen for you the [true] religion, then die not except in the Faith of Islam [as Muslims – Islamic Monotheism].

أمۡ كُنتُمۡ شُہَدَآءَ إِذۡ حَضَرَ يَعۡقُوبَ ٱلۡمَوۡتُ إِذۡ قَالَ لِبَنِيهِ مَا تَعۡبُدُونَ مِنۢ بَعۡدِى قَالُواْ نَعۡبُدُ إِلَـٰهَكَ وَإِلَـٰهَ ءَابَآٮِٕكَ إِبۡرَٲهِـۧمَ وَإِسۡمَـٰعِيلَ وَإِسۡحَـٰقَ إِلَـٰهً۬ا وَٲحِدً۬ا وَنَحۡنُ لَهُ ۥ مُسۡلِمُونَ

Or were you witnesses when death approached Ya’qub [Jacob]? When he said unto his sons, “What will you worship after me?” They said, “We shall worship your Ilah [God – Allah], the Ilah [God] of your fathers, Ibrahim [Abraham], Isma’il [Ishmael], Ishaque [Isaac], One Ilah [God], and to Him we submit [in Islam].

تِلۡكَ أُمَّةٌ۬ قَدۡ خَلَتۡ‌ۖ لَهَا مَا كَسَبَتۡ وَلَكُم مَّا كَسَبۡتُمۡ‌ۖ وَلَا تُسۡـَٔلُونَ عَمَّا كَانُواْ يَعۡمَلُونَ

That was a nation who has passed away. They shall receive the reward of what they earned and you of what you earn. And you will not be asked of what they used to do.

An Excerpt from “Tafsir as-Sadi”

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

Written by Abdullah Jallow on . Posted in Articles, Bid'ah (Innovation), Fitnah, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Refutations, Scholars of Islam, Shirk, Sin, The Salaf - Pious Predecessors.

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

Ahlul Bidah Among The Jinn

Allah, The Most High, said that the Jinn said about themselves:

وَأَنَّا مِنَّا ٱلصَّـٰلِحُونَ وَمِنَّا دُونَ ذَٲلِكَ‌ۖ كُنَّا طَرَآٮِٕقَ قِدَدً۬ا

There are among us some that are righteous, and some the contrary; we are groups each having a different way. [Al-Jinn. 11]

Mujaahid, may Allah have mercy upon him, said:

They mean: (Some of us are) Muslims and (some) Disbelievers.”

Al-Hasan and As-Sadee said, may Allah have mercy upon them, said:

Like yourselves [i.e. humans]; amongst them [i.e. the Jinn] are Qadariyyah, Murji’ah and Raafidah.”

Ibn Kaysaan, may Allah have mercy upon him said:

[They are] parties and sects.

Source: An Excerpt from Badaa’i at-Tafseer Al-Jami Limaa Fassarahu Al-Imam Ibn Al- Qayyim. 3/208

Guessing at the Unseen Against the Evidence

Written by Abdullah Jallow on . Posted in Articles, Da'wah - Calling To Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Prophets, Purification of The Soul, Qur'aan, Scholars of Islam, Sin, 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. [Al-Kahf 22]
Allah informed us of the differing between the people of the scripture regarding the number of the people of the cave- a differing 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. Allah said that these two statements are tantamount to guessing at the unseen, thus this indicates that they are false. 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 Allah knows best- is what is correct because Allah declared the first two statements false but did not declare this third one to be false, indicating 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 Allah 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)] – Meaning, 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 worldly benefit, such as the number of the people of the cave and what is similar to it, too much debate 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] – Meaning, 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 Allah that would stop him from speaking about affairs that are unclear to him, which may harm him in the afterlife. Therefore, 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 is of a greater prohibition. Also this Ayah proves that a person maybe prohibited from giving a verdict in some matters but not in other matters so he gives a verdict in that which he is worthy of giving a verdict and not in other affairs because Allah 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.
An Excerpt from Tayseer Al-Kareem Ar-Rahmaan Fee Tafseer Kalaam al-Mannaan.

[11] Humility of The Scholars

Written by Abdullah Jallow on . Posted in Articles, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Scholars of Islam, Worship - 'Ibaadah', Zuhd (Abstinence).

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

Despite Abū Bakr ibn al-Anbārī’s (strong) memorisation, he, may Allah have mercy upon him, was a Zahid and a humble person. Abu al-Ḥasan ad-Daraqutni, may Allah have mercy upon him, reported that he attended one of his gatherings on a Friday during which he was dictating. He misread a name that he cited in the chain of transmission of a ḥadīth: it was Ḥibbana, but he either said Ḥayyanu, Ḥayyana, or Habbanu. Abu al-Ḥasan said:

“I considered it too grave that an error should be transmitted from someone like him due to his virtue and lofty status. I was in awe of him and hesitant to notify him. Then when the dictation ended, I went to the one who was taking the dictation, mentioned the mistake to him, informed him of the correct word, and then left. Then I attended his gathering the following Friday, so, Abu Bakr said to the one taking the dictation:

‘Make it known to those present in the gathering that we misread such-and-such a name when we dictated the ḥadith on such-and-such an occasion last Friday, and that a young man notified me regarding the correct name, which is such-and-such. And inform that young man that we referred back to the original source and found it as he said'”.

Tarikh Baghdad 4/301

The Teacher or Student Also Seeks a Livelihood

Written by Abdullah Jallow on . Posted in Articles, History of Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Scholars of Islam, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

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

Abdul Malik Al-Maymoonee reported that Abu Abdillah (Imam Ahmad) said:

A man said to Sariy Bin Yahyah (a student of the Taa’bi’een): “You travel on the sea in search of the provision?!” He replied: “I want to be free from your (dependence) on the people”.

Abu Bakr Al-Marroodhee said: I said to Abu Abdillah (Imam Ahmad): “For what (reason) did Sufyan Ath-Thawri travel to Yemen?” He said:

“He travelled for trade and to meet Ma’mar. They said he had a hundred Deenaar, but seventy is what is correct”.

Abu-Bakr Al-Marwazee said: I heard Abu Abdillah (Imam Ahmad) saying:

“Indeed, I ordered them (i.e. my children) to go to the market and engage in trade”.

Muhammad Ibn Musa said: I heard Ali Bin Jafar saying:

“My father took me along with him to Abu Abdillah (Imam Ahmad) and said: “O Abu Abdillah! This is my son”. He supplicated for me and said to my father: “Order him to go to the market (for trade) and keep him away from his (idle) companions”.

Al-Hath-Thu Alaa At-Tijaarah Was-sinaa’ah. pages 27- 30

 

An Indian Man’s Reaction to Kitab at-Tawhid

Written by Abdullah Jallow on . Posted in Articles, Contemporary Issues, 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.
There was an Indian man who used to harbour extreme hatred towards Imam Muhammad Ibn Abdil Wahhab, may Allah have mercy upon him, due to the false claims of Ahlul Bidah, so he always reviled the Imam.  Then one day, a sincere adviser wished to clarify to this person that he is mistaken, so he invited him to his house and treated him kindly. He removed the cover from Kitab at-Tawhid and placed it where the guest [i.e. the Indian man] would be sitting because he was a scholar and loved reading books. When he went to get some food for the guest, he saw the book and started reading. He was amazed by the book because it contained nothing else but proofs.
When he returned [i.e. with the food], the guest asked him who the author of the book was and he was told that Shaikh Muhammad Ibn Abdil Wahhab is the author, thus, so he realised that he was one of those who reviled Shaikh Muhammad Ibn Abdil Wahhab based on false claims.
And among the most evil of these false claims is that Shaikh Muhammad Ibn Abdil Wahhab hates and reviles Ahlul Bayt [i.e. the Prophet’s family], but ask these people what the Kunya of Shaikh Muhammad Ibn Abdil Wahhab is! His Kunya is Abu Ali, even all the names of his children are the same as the names of Ahlul Bayt, except one of his children who is called Abdur Azeez. Therefore, is this a sign of love for Ahlul Bayt or a sign of hatred?! Would a person name his children after people he hates?! Rather, these names are well known even amongst the descendants of Shaikh Muhammad Ibn Abdil Wahhab.
Once I met a man in one of the Muslim lands and mentioned the name of Shaikh Muhammad Ibn Abdil Wahhab, he said, “Muhammad Ibn Abdil Wahhab reviles Ahlul Bayt in his books”. I said to the man, “Name a single book in which this revilement is found! If you stand in the presence of Allah on the Day of Judgement and you are questioned about this, would you have any proof to offer?! Show me a single statement in which Shaikh Muhammad Ibn Abdil Wahhab reviles Ahlul Bayt; rather I can bring you many of his statements in which he praised Ahlul Bayt”. This shows that many people are affected by the false claims of Ahlul Bidah – the people of desires and misguidance, because none will show hatred towards Kitab at-Tawhid, except a person of desires.  [Sharh Kitaab At-Tawheed. Audio Lesson 1. By Shaikh Abdur Razaaq Al-Badr – may Allah preserve him]
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[12] The Character Trait Most Hated By The Messenger

Written by Abdullah Jallow on . Posted in Articles, Fitnah, History of Islam, 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.

Aishah, 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]

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

عقد ابن عدي-رحمه الله- في كتابه “الكامل” حوالي تسعة وعشرين باباً للكذَّابين وبابًا واحداً لأهل البدع

Ibn Adi – may Allah have mercy upon him – allocated nearly twenty-nine chapters to liars and one chapter to Ahlul Bidah in his book “Al-Kamil”. (end of quote)

Find out the reason below

ما هو تعريف أهل السنة والجماعة للإيمان, وهل العمل داخل في الإيمان؟

Stand out firmly for justice

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Articles, Basics, Da'wah - Calling To Islam, Featured, 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:

يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُواْ كُونُواْ قَوَّٲمِينَ بِٱلۡقِسۡطِ شُہَدَآءَ لِلَّهِ وَلَوۡ عَلَىٰٓ أَنفُسِكُمۡ أَوِ ٱلۡوَٲلِدَيۡنِ وَٱلۡأَقۡرَبِينَ‌ۚ إِن يَكُنۡ غَنِيًّا أَوۡ فَقِيرً۬ا فَٱللَّهُ أَوۡلَىٰ بِہِمَا‌ۖ فَلَا تَتَّبِعُواْ ٱلۡهَوَىٰٓ أَن تَعۡدِلُواْ‌ۚ وَإِن تَلۡوُ ۥۤاْ أَوۡ تُعۡرِضُواْ فَإِنَّ ٱللَّهَ كَانَ بِمَا تَعۡمَلُونَ خَبِيرً۬ا

O you who believe! Stand out firmly for justice, as witnesses to Allah; even though it be against yourselves, or your parents, or your kin, be he rich or poor, Allah is a Better Protector to both (than you). So follow not the lusts (of your hearts), lest you may avoid justice, and if you distort your witness or refuse to give it, verily, Allah is Ever Well-Acquainted with what you do. [An-Nisaa. 135]

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

Allah, Glorified be He and free is He from all imperfections, commanded His servants to stand out firmly for justice on behalf of everyone – be it an enemy or an ally, and the matter that is most worthy of being established with justice are the statements and methodology related to the commands of Allah as well as everything that Allah has (revealed in the Qur’an and the authentic Sunnah). Therefore, to establish these affairs based on desires and disobedience is contrary to Allah’s command and a negation (i.e. either intentionally or unintentionally) of that which Allah’s Messenger, peace and blessings of Allah be upon him, was sent with.

The establishment of justice is the responsibility of those entrusted with the task of conveying Islam after the death of the Messenger, and this task cannot become a reality unless one establishes it based on pure justice and sincerity to Allah- (sincerity) based on Allah’s Book, to Allah’s Messenger (by adhering to his guidance), and sincere dealings and advice when dealing with Allah’s servants. These people are the true inheritors (i.e. inheritors of the knowledge left behind by the Prophets), but not that one who merely makes his companions, sect, and path the determinant of truth and the distinction between (truth and falsehood) by showing enmity to the one who opposes him and allies with the one who agrees with him, merely based on being opposed or agreed with [i.e. without sound proofs based on the Book and the authentic Sunnah], because where is that command to stand out firmly for justice on behalf of everyone, even though standing out firmly for justice is the greatest command and obligation!

Then Allah [The Exalted] says: [شُہَدَآءَ لِلَّهِ – As witnesses to Allah]:

A witness presents information about something; so if he presents credible information, he is a just witness and his (statement) is accepted; but if he gives false information, he is a false witness. Allah, The Most High, commands us to stand out firmly as just witnesses for His sake, therefore it has to be carried out for the Sake of Allah and not for other than Allah. In [Surah Al-Ma’idah Ayah 8, Allah said]: [كُونُواْ قَوَّٲمِينَ لِلَّهِ شُہَدَآءَ بِٱلۡقِسۡطِ‌ۖ – Stand out firmly for Allah and be just witnesses].

This Ayah establishes four affairs: stand out firmly for justice and do so for the sake of Allah; witness to justice and do so for the Sake of Allah.

Then Allah said:

وَلَوۡ عَلَىٰٓ أَنفُسِكُمۡ أَوِ ٱلۡوَٲلِدَيۡنِ وَٱلۡأَقۡرَبِينَ‌ۚ

Even though it be against yourselves, or your parents, or your kin.

Allah, Glorified be He and free is He from all imperfections, commands us to stand out firmly for justice and testify, even if it were someone who is the most beloved person to us. A person should stand out firmly for justice (for or against) himself, his two parents, his close relatives, and his best friend among the people. If a person’s love for himself, his parents, and his relatives prevents him from standing out firmly for the truth against them, especially if the truth is with someone he hates and regards as an enemy due to them, then none would stand out firmly for justice in such circumstances except one whose love for Allah and His Messenger is more than their love for everyone else. Also, a person has to establish justice when dealing with his enemies and that one who deprives him of his rights because it is not permissible that hatred for his enemies leads him to be unjust towards them, just as it is not permissible that love of himself, his parents and relatives makes him abandon standing firmly for justice against them. Therefore, hatred harboured against someone should not lead him to falsehood, and love (of himself, parents, and relatives) should not make him fall short in establishing truth, just as one of the pious predecessors said, “The just person is that one who when angry, his anger does not lead him to falsehood, and when he is pleased it does not remove him from the truth”. The two Ayaat of the Qur’an [i.e. Surah An-Nisaa 135 and Surah Al-Maa’idah 8] convey two rulings and they are: standing out firmly for justice and making a truthful testimony on behalf of one’s allies and enemies.

Then Allah said:

إِن يَكُنۡ غَنِيًّا أَوۡ فَقِيرً۬ا فَٱللَّهُ أَوۡلَىٰ بِہِمَا‌ۖ

Be he rich or poor, Allah is a Better Protector to both (than you).

Meaning, Allah is the Lord of both of them and their Protector, and they are both His servants. It may be that you become fearful of standing firmly for justice by testifying against a rich person or a poor person – either fearing that the rich person might lose his wealth or because the poor person has nothing, so your heart becomes lackadaisical about standing out firmly for the truth. Therefore, it should be said to them, “Allah is a better Protector of both the rich and poor person. Allah knows the affair of the rich person more than you and He is more Merciful to the poor than you, therefore, do not refrain from standing out firmly for the truth and from giving testimony (for or against) the rich or the poor.

Then Allah said:

فَلَا تَتَّبِعُواْ ٱلۡهَوَىٰٓ أَن تَعۡدِلُواْ‌ۚ
So follow not the lusts (of your hearts), lest you may avoid justice.

Meaning, Allah forbids (His slaves) from following desires, which will lead them to abandon justice.

Then Allah said:

وَإِن تَلۡوُ ۥۤاْ أَوۡ تُعۡرِضُواْ فَإِنَّ ٱللَّهَ كَانَ بِمَا تَعۡمَلُونَ خَبِيرً۬ا

And if you distort your witness or refuse to give it, verily, Allah is Ever Well-Acquainted with what you do.

Meaning, Allah, Glorified be He and free is He from all imperfections, mentions two reasons that will inevitably lead to concealment of truth then He warned against them and issued a threat: the first of them is distortion and the second is to turn away from giving truthful witness. That is because when a proof that supports the truth is manifested and the one who wants to repel it finds no way of doing so, he refrains from mentioning it and thus becomes a silent devil, and sometimes he distorts it. Distortion is of two types -distorting words and meanings. Distorting words occur when one utters a word in a context in which it does not establish the truth – either adding to the word, omitting something from it, or substituting it with something else to the extent that the listener is made to believe something, whilst something else is intended, just as the Yahud [i.e. those Yahud who disbelieved in the Prophet and hated him in Madinah] used to distort words when giving Salam to the Prophet [i.e. saying As-Saamu Alayka (death be upon you), instead of saying Assalaamu alaykum)]. This is one type of distortion. The second type of distortion is related to meanings – distorting the wording, giving it an interpretation that is not intended by the one who uttered it and pretending not to know its unintended meaning; or dropping other meanings intended by it.

When it is the case that a witness is required to bear witness based on what the matter should be [i.e. the complete truth], therefore neither should he hide nor change it. Turning away from the testimony is tantamount to concealment and distortion is tantamount to alteration and substitution. Therefore, contemplate this Ayah and the treasures of knowledge it contains. The faith of a person cannot be complete, except through accepting the texts of the Shariah and calling the people to them – neither turning away from them at times nor distorting them at other times.

An Excerpt from ‘Badaa’i At-Tafseer Al-Jaami Limaa Fassarahu Al-Imaam Ibn Al-Qayyim. 1/300-303

river beside trees and grass field

Asking for a prolonged life!

Written by Abdullah Jallow on . Posted in Articles, Methodology - 'Manhaj', 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.
Imam Muhammad Bin Salih Al-Uthaymin, may Allah have mercy upon him, was asked about the statement: “May Allah prolong your stay (in this life) or may Allah prolong your life”.
He replied: It is not permissible to utter speech (unrestrictedly) concerning prolongation of one’s stay in this life because a prolongation of one’s life can either be upon good or evil. Indeed, the most evil of people are those whose lives are prolonged while their actions are evil.  Therefore, with regards to this matter, if one were to say: “May Allah prolong your stay (in this life) upon obedience to Him”’, there is no harm in this speech. [Source: Al-Manahi Al-Lafdhiyyah page: 25]
Supplication:

We ask Allah:

اللَّهُمَّ بِعِلْمِكَ الْغَيْبَ وَقُدْرَتِكَ عَلَى الْخَلْقِ أَحْيِنِي مَا عَلِمْتَ الْحَيَاةَ خَيْراً لِي وَتَوَفَّنِي إِذَا عَلِمْتَ الْوَفَاةَ خَيْراً لِي، اللَّهُمَّ إِنِّي أَسْأَلُكَ خَشْيَتَكَ فِي الْغَيْبِ وَالشَّهَادَةِ، وَأَسْأَلُكَ كَلِمَةَ الْحَقِّ فِي الرِّضَا وَالْغَضَبِ، وَأَسْأَلُكَ الْقَصْدَ فِي الْغِنَى وَالْفَقْرِ، وَأَسْأَلُكَ نَعِيماً لَا يَنْفَذُ، وَأَسْأَلُكَ قُرَّةَ عَيْنٍ لَا تَنْقَطِعُ، وَأَسْأَلُكَ الرِّضِا بَعْدَ الْقَضَاءِ، وَأَسْأَلُكَ بَرْدَ الْعَيْشِ بَعْدَ الْمَوْتِ، وَأَسْأَلُكَ لَذَّةَ النَّظَرِ إِلَى وَجْهِكَ وَالشَّوْقَ إِلَى لِقَائِكَ فِي غَيْرِ ضَرَّاءَ مُضِرَّةٍ وَلَا فِتْنَةٍ مُضِلَّةٍ، اللَّهُمَّ زَيِّنَّا بِزِينَةِ الْإِيمَانِ
وَاجْعَلْنَا هُدَاةً مُهْتَدِينَ

O Allah! By Your Knowledge of the unseen and by Your Power over creation, let me live if life is good for me, and let me die if death is good for me; O Allah! I ask You to grant me (the blessing of having) fear of You in private and public, and I ask You (to make me utter) a statement of truth in times of contentment and anger, and I ask You for moderation when in a state of wealth and poverty, and I ask you for blessings that never ceases, and I ask You for the coolness of my eye that never ends, and I ask You (to make me pleased) after (Your) decree; and I ask You for a life of (ease, comfort, tranquillity, etc) after death; I ask You for the delight of looking at Your Face (i.e. in the Hereafter) and yearning to meet You without any harm and misleading trials (coming upon me). O Allah! Adorn us with the adornment of Iman, and make us (from those who are) guided and guiding (others). [As-Saheehah Number 1301]