Skip to main content

A Balanced Approach to Marriage Between Relatives and Hereditary Diseases

Written by Abdullah Jallow on . Posted in Articles, Basics, Contemporary Issues, Family & Women, Fatawa-Rulings, Featured, Islamic Jurisprudence - 'Fiqh', Marriage (Nikkah), Mental Health, 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 Abdul Aziz Bin Baz, may Allah have mercy upon him, was asked:

يا سماحة الشيخ

We have heard that indeed there is danger in marrying relatives as I want to marry off one of my children. Is there any hadith regarding this? May Allah reward you.

Answer: There is no danger therein. What is said (regarding this) is an error. There is no danger in marrying relatives, rather, it is good. The Prophet, peace and blessings of Allah be upon him, married from his relatives. Umm Salamah was from his relatives, Aisha was from his relatives, and Umm Habiba was from his relatives. All of them are from Quraysh, all from his tribe. There is no harm in that. Ali married Fatimah, the daughter of the Prophet, peace and blessings of Allah be upon him, who was the daughter of his cousin (i.e. The Prophet, peace and blessings be upon him). Uthman married the Prophet’s daughters, Ruqayyah and Umm Kulthum (i.e. after of them died he married the other). Abu Al Aas Ibn Ar-Rabee married the Prophet’s fourth daughter, Zainab, and all of them were cousins. There is no harm in this. [1]

The Imam, may Allah have mercy upon him, was also asked: Some people would not marry the daughter of their uncle out of fear that the children might be born with deformities. Does this negate the perfection (completeness) of (one’s) belief in pure Islamic monotheism?

Answer: Many among the people of knowledge have clarified these matters , and that indeed a person should choose a suitable spouse for their offspring to the extent that some of the Fuqaha said: “The best is that one marries a non-relative, rather than the daughter of his uncle”. This is a mistake and it has no basis, whether it is the daughter of his paternal uncle or not the daughter of his paternal uncle, the daughter of his maternal uncle or not the daughter of his maternal uncle. The Prophet, peace and blessings be upon him, married the daughter of his uncle.

But, one should examine (give thought or consideration) that if the woman comes from a family that is afflicted with hereditary defects, mental illness, or physical deformities, he should not marry (someone among) them from the angle of employing the means of precaution, because this could bring you hereditary (issues). Diseases can be passed down – by the will of Allah- to the child, the grandchild and the daughter’s child. If this (such and such) family is well-known to have hereditary diseases that affect the children, he should avoid (marrying into such family). And if nothing is known about the family (i.e. regarding hereditary diseases), he marries (someone) among them. These matters that are known – (through experience, observation etc) regarding what is passed down do occur. Due to this, scholars and physicians advise that one examines (pays attention) to these matters. [2]

[1]Paraphrased:https://binbaz.org.sa/fatwas/8826/%D8%AD%D9%83%D9%85-%D8%A7%D9%84%D8%B2%D9%88%D8%A7%D8%AC-%D9%85%D9%86-%D8%A7%D9%84%D8%A7%D9%82%D8%A7%D8%B1%D8%A8

[2]Paraphrased:https://binbaz.org.sa/fatwas/2565/%D8%AD%D9%83%D9%85-%D8%AA%D8%B1%D9%83-%D8%A7%D9%84%D8%B2%D9%88%D8%A7%D8%AC-%D9%85%D9%86-%D8%A7%D9%84%D8%A7%D9%82%D8%A7%D8%B1%D8%A8-%D8%AE%D8%B4%D9%8A%D8%A9-%D8%A7%D9%84%D8%A7%D9%85%D8%B1%D8%A7%D8%B6

Reflections on some statements of Al-Allamah Rabee Bin Hadi Al-Mad’khali [102]

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

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

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

O brothers! I advise you to follow the path of the pious predecessors in learning, manners, and Dawah; neither being over-stringent nor extreme.

Adh-Dhari’ah 3/214

Reflections from some statements of Al Allamah Rabee Bin Hadi Al-Mad’khali [101]

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

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

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

If your brother makes a mistake, advise him gently and present proof and evidence for Allah to benefit him through that. But as for sitting and waiting for so and so to make a mistake, then smearing here and there that so-and-so did such-and-such, these are the ways of the devils, not the ways of the Salafis.

Bahjah Al-Qari 107

[14] Some Extraordinary Personalities of The First Three Generations

Written by Abdullah Jallow on . Posted in Articles, History of Islam, Morals and Manners - 'Akhlaaq', Salaf As Saalih (Pious Predecessors), Scholars of Islam, The Salaf - Pious Predecessors.

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

Imam Sufyan Ibn Uyaynah, may Allah have mercy upon him.

He was born in Kufa in the year 107 AH. He pursued hadith while young — a boy. He met the great scholars and acquired abundant knowledge from them. He mastered and excelled in it, compiled and authored works, and lived a long life. People gathered around him and the highest chains of transmission reached him. People traveled to him from lands, and he connected the grandchildren with the forefathers.

He heard (Hadith) in the year 119 AH, the year 120, and after that. He heard from Amr ibn Dinar and narrated from him a lot, and from Ziya ibn ilaqah al-Aswad ibn Qays, Ubaydullah ibn Abee Ziyad Ibn Shihab Az-Zuhree, Āṣim ibn Abee al-Nujud, Abu Isḥaq al-Sabee’ee, Abdullah Ibn Deenaar, Zayd ibn Aslam, Abdul Malik ibn Umair, Muḥammad ibn al-Munkadir, Abu az-Zubayr, Ḥuṣayn ibn Abdur Raḥman, Salim Abu al-Naḍr, Shabeeb ibn Gharqadah, Abdah ibn Abee Lubabah, Ali ibn Zayd ibn Jud’aan, Abdul Kareem al-Jazree, ʿAṭaa ibn as-Saaʾib, Ayyoub As-Sakhtiyaanee, al-Alaa ibn Abdur Rahman, Qaasim Ar-Rijaal, Manṣur ibn al-Muʿtamir, Yazee ibn Abee Ziyaad, Hishaa ibn Urwah, Ḥumayd al-Ṭaweel, Yaḥya ibn Saʿeed al-Anṣaaree, Abu Ibn Ajlaan, Ibn Abee Layla, Sulaymaan al-Aʿmash, Musa ibn Uqbah, Suhayl ibn Abee Ṣaaliḥ, Abdullah ibn Abee Nujayḥ, Abdur rahman ibn al-Qaasim, Umayyah ibn Ṣafwaan al-Jumaḥee, Jaamiʿ ibn Abee Rasheed, Ḥakeem ibn Jubayr, Abdulah Ibn Abdir Rahman Ibn Abee Ḥusayn, Abu az-Zinaad, Abdullah ibn Dhakwaan, Abdul Azeez ibn Rufay, Isḥaq ibn Abdillah Ibn Abee Ṭalḥah, Ismaa’eel ibn Muḥammad ibn Saʿd…..And he was the sole narrator from a number of the great scholars.

Those who narrated from him include: al-Aʿmash, Ibn Jurayj, and Shuʿbah — and these were among his own teachers — as well as Hammam ibn Yaḥya, al-Ḥasan ibn Ḥayy, Zuhayr ibn Muʿaawiyah, Ḥammaad ibn Zayd, Ibraaheem Ibn Saʿd, Abu Isḥaq al-Fazaaree, Muʿtamar ibn Sulaymaan, Abdullah ibn al-Mubaarak, Abdur Rahmaan ibn Mahdee, Yaḥya al-Qaṭṭaan, Ash- Shaafi’ee, Abdur Razzaaq, al-Ḥumaydee, Saʿeed ibn Manṣur, Yaḥya ibn Maʿeen, Ali ibn al-Madeenee, Aḥmad ibn Ḥanbal, Abu Bakr ibn Abee Shaybah, Isḥaq ibn Raahawayh, Yunus ibn ʿAbdil A’la, Az-Zubair ibn Bakkār, and many others.

Among his senior students who narrated abundantly from him were: al-Ḥumaydee, Ash-Shaafi’ee, Ibn al-Madeenee, Aḥmad, and Ibraaheem ar-Ramaadee. Imam al-Shaafi’ee said: “Had it not been for Malik and Sufyaan ibn Uyaynah, the knowledge of Hijaz would have vanished”.

Ḥarmalah said: I heard Ash-Shaafi’ee say: “I have not seen anyone who possessed the tools of knowledge similar to Sufyaan ibn Uyaynah, and I have not seen anyone more reluctant to give legal verdicts than him”.

Abdullah ibn Wahb said: “I do not know anyone more knowledgeable in Tafseer than Ibn Uyaynah”.

Ali ibn al-Madeenee said: “Among the companions of al-Zuhree, there is no one more precise than Sufyaan ibn Uyaynah”.

Ibn Uyaynah said: “My father took me for Hajj while Aṭaa ibn Abee Rabaḥ was still alive”.

Mujaahid ibn Musa said: “I heard Ibn ʿUyaynah say: ‘I never wrote anything except that I memorised it before I wrote it'”.

Ibn al-Madeenee said: “Yaḥya al-Qaṭṭaan said to me: ‘None of my teachers remain except Sufyaan ibn Uyaynah and has been an imam for forty years'”.

Sa’need ibn Daawud reported from Ibn Uyaynah: “Whoever’s sin is from desire, forgive him; and whoever’s sin is from pride, fear for him. Adam sinned out of desire and was forgiven, but Iblees sinned out of arrogance and was cursed”

From Ibn Uyaynah’s sayings: “Zuhd is patience and awaiting death. Knowledge, if it does not benefit you, harms you”.

Uthman ibn Zaa’idah said: “I said to Sufyaan ath-Thawree: ‘From whom should we learn?’ He said: ‘Depend on Ibn Uyaynah and Zaa’idah'”.

Ibn al-Madeenee said: “I heard Ibn Uyaynah say: ‘I sat with Abdul Kareem al-Jazree for two years, and he would say to the people of his town: ‘Look at this boy asking me questions while you do not ask me anything'”.

Abu Ḥaatim ar-Raazee said: “Sufyaan ibn Uyaynah was an imam, trustworthy, and more knowledgeable in the hadith of Amr ibn Deenaar than Shu’bah. He and Malik were the most reliable among the companions of al-Zuhree”.

An Except from Siyar A’lam An-Nubula 8/455

To be continued InShaAllah

[2] Brief Biographies of Some Prominent Contemporary Scholars – Al Allamah Ali Nasir Al-Faqihi

Written by Abdullah Jallow on . Posted in Articles, Contemporary Issues, History of Islam, Morals and Manners - 'Akhlaaq', Scholars of Islam.

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

He, may Allah have mercy upon him, was born in the village of Al-Manjarah, situated in the Jazan region, in the year 1354 AH. He spent his formative years there, where he completed his primary and secondary education.

From an early age, he engaged in numerous educational circles and studied under various scholars at the institutions established by Shaikh Abdullah Al-Qarawi in the southern region, with Shaikh Hafiz Al-Hakami, may Allah have mercy upon him, being one of his prominent instructors.

He pursued his academic endeavours diligently, ultimately earning a doctorate, specifically in Aqeedah, at King Abdul Aziz University, Makkah branch (now known as Umm Al-Qura University) in the year 1399 AH.

He entered the professional realm and occupied several significant positions throughout his academic journey, including:

– Dean of Library Affairs at the Islamic University of Madinah.

– Secretary-General of the Islamic University.

– Chairman of the Council for Islamic Advocacy.

– Faculty member in graduate studies.

Additionally, he served as a consultant at the King Fahd Complex for the Printing of the Holy Quran and as an instructor at the Prophet’s Mosque.

He actively participated in numerous conferences both domestically and internationally, such as:

– The conference on intoxicants and drugs held at the Islamic University.

– The conference commemorating the 15th Hijri century in the year 1400 AH, which was conducted in Sudan.

He has authored a collection of published research, printed works, and edited books, including:

كتاب الإيمان – لابن منده – ثلاثة مجلدات – تحقيق.

– كتاب التوحيد – لابن منده – مجلدان – تحقيق.

– الرد على الجهمية – لابن منده – جزء ـ تحقيق.

– الأربعين في دلائل التوحيد ـ للهروي ـ تحقيق.

– الإمامة والرد على الرافضة ـ لأبي نعيم ـ مجلد ـ تحقيق.

– الصفات والنزول ـ للدارقطني ـ تحقيق.

– الحيدة ـ للكناني ـ تحقيق.

– الصواعق المرسلة ـ لابن القيم ـ الجزء الأول ـ تحقيق بالاشتراك.

– منهج القرآن في الدعوة إلى الإيمان ـ تأليف.

– الفتح المبين ـ تأليف.

– الرد القويم البالغ على الكتاب المسمى بالحق الدامغ ـ تأليف.

– سلسلة الوصايات في الكتاب والسنة.

Alongside several research studies and articles that have been published in “the Islamic University Journal”.

Source: https://www.mimham.net/che-38

Al-Allamah Abdullah Al-Bukhari, may Allah preserve him stated: Today, Al-Allamah- the Murabbi (an Erudite Scholar who nurtures and guides the Ummah to the right path), the one who defended the religion ordained by Allah against the distortions of those who go beyond bounds, the distortions of falsifiers, and the (false) interpretations of the ignorant – has passed away. May Allah grant him forgiveness and elevate his status in Paradise alongside the Prophets, the Truthful, the Martyrs, and the Righteous, and excellent are those as companions. May Allah grant his family and children patience and solace, as well as Ahlus Sunnah.  “Indeed, we belong to Allah and to Him we shall return”.

https://x.com/dr_albukhary/status/1825800292023071117?t=Nq2sOW6cuOuxYuTkf23A_g&s=08

The robust foundation

Written by Abdullah Jallow on . Posted in Aqeedah, Articles, Basics, Bid'ah (Innovation), Da'wah - Calling To Islam, Innovations In Islam (Bidah), Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Refutations, Scholars of Islam, Shirk, Worship - 'Ibaadah'.

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

Al-Allamah Abdullah Al-Bukhari, may Allah preserve him, said:

From that which the people of knowledge have affirmed is that this religion is established on two matters: Clarification of the truth and refuting (or rejecting) falsehood and its people. The affirmation of this becomes manifest to the one who contemplates the statement of Tawhid [لا إله إلا الله] with clarification and explanation. The saying of a servant (of Allah) لا إله is a refutation against falsehood and its people- those who deify others besides Allah. The statement إلا الله is an affirmation of truth and a clarification of it. It (means) that Allah alone has the right to be worshipped and He has no partner.

Likewise, the statement محمد رسول الله is an affirmation of the Messenger ship of the Prophet, peace and blessings of Allah be upon him, and a refutation against the one who gives him a status above that and thus deifies him, or lowers the rank of his Prophethood and Messenger ship.

An Excerpt from Al-Maqaalaat Ash-Shar’iyyah pages 14-15

The Best Generations and Warning About Some Bad Habits in Later Generations

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

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

The best of the people are those living in my generation, then those who will follow the latter and then those who come after them. Then there will come after them people who will be treacherous and will not be trustworthy, they will bear witness without being asked to do so, [1] and they will vow, but will never fulfil their vows, and fatness will appear among them. [2]

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

They give false testimony, act treacherously and deceitfully. They behave in a very sinful manner and follow evil desires, except those whom Allah safeguards amongst the Taa’ifatul Mansoorah [i.e. the victorious (aided) group of Muslims upon the straight path] – those whom Allah’s Messenger, peace and blessings of Allah be upon him, praised. Therefore, it is obligated to us to acquire knowledge for the sake of Allah, The Mighty and Majestic, and act upon it. Ignorance is a deadly disease and knowledge is a weapon that will destroy you if you do not act upon it, and Allah’s refuge is sought. [An Excerpt from “Marhaban Yaa Taalibal Ilm” pages 268-270] [end of quote]

——————————————-

[1]: Regarding the statement, “They will bear witness without being asked to do so”. This can mean that they bear witness before being asked, or they bear witness based on falsehood, or they give witness without being from those who are worthy of it. [Sharh Saheeh Muslim 12/17]

However, there is another Hadith in which the Prophet, peace and blessings of Allah be upon him, stated: “Should I not inform you about the best of witnesses, they are those who bear witness before being asked”. The scholars say that what is intended by this hadith is that for example someone has a witness to give on behalf of another person based on truth, but the person does not know about it, so he informs the person about it; or for example, a person has already passed away and another person knows what the deceased person has left behind as inheritance, so he bears witness to that and makes it known. [Fat-hul Baari 5/260] [end of quote]

[2] And regarding the statement, “And fatness will appear among them”. Meaning: These people give importance to the means of fattening themselves – food, drink and over-abundance. So, their only concern is their bodies and fattening themselves. As for being fat without choice, then one cannot be blamed for that, just as a person cannot be blamed for being tall, short, black or white…[Majmu Al-Fataawaa 10/1056 -By Imam Muhammad Ibn Salih Al-Uthaymeen, may Allah have mercy upon him]

 

[1] Brief Biographies of Some Prominent Contemporary Scholars – Al-Allamah Ṣaliḥ Aala Ash-Shaikh

Written by Abdullah Jallow on . Posted in Articles, Contemporary Issues, Featured, Scholars of Islam.

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

Imam As-Sadi, may Allah have mercy upon him, stated about the Mu’allimeen (teachers):

They are the intermediary between the Messenger, peace and blessings of Allah be upon him, and his Ummah with regards to propagation of the religion and clarification of the Shariah. Had it not been for these ones, the people would have been like cattle. They nurture the souls and hearts of the slaves upon the beneficial sciences and sound knowledge. They are the ones who guide the Ummah in the fundamental and subsidiary affairs of their religion, and return them to the rulings related to the duties obligated to them and in their dealings, just as they return them to the affairs pertaining to worship. Through them the Book and the Sunnah are established, and through them is made clear truth from falsehood, guidance as opposed to misguidance, Halal as opposed to Haram, good as opposed to evil, and rectification as opposed to corruption. They are of varying ranks, in accordance with what they establish of knowledge, teaching and benefit- great or small. They have great rights (owed to them) by the ummah and are possessors of a lofty status. Therefore, the people must have love and respect for them. They must recognise their excellence and virtue, and thank them greatly. They are to supplicate for them in private and public, and seek nearness to Allah by having love for them and praising them. They are to proclaim their excellence; guard the hearts (from harbouring evil against them) and the tongues (from) insulting them, for this would tarnish their excellence. [12]

Al-Allamah Ṣaliḥ Bin Abdul Azeez Aala Ash-Shaikh, may Allah preserve him

His Name and Lineage:

He is Salih Bin Abdul Azeez Bin Muḥammad Bin Ibraaheem Bin Abdul Laṭeef Bin Abdur Rahman Bin Ḥasan, the son of the Imam and reviver, Muḥammad Ibn ʿAbdil Wahhab, to whom the lineage of the noble Aala Ash-Shaikh family is attributed. He was born in Riyadh in the year 1378 AH /1959. He was raised in a household of knowledge and righteousness. His father, Shaikh Abdul Azeez, may Allah have mercy on him, was one of the well-known scholars, and his grandfather, Shaikh Muḥammad Bin Ibraaheem, may Allah have mercy on him, was among the most prominent scholars of his era, and the Grand Mufti of the Kingdom of Saudi Arabia in his era.

His Pursuit of Knowledge:

He completed all levels of his education in Riyadh. He first registered at King Saud University in the Faculty of Engineering, then he moved to Imam Muhammad Ibn Saud Islamic University — The Faculty of Usul Ad-Deen and graduated. He studied under a number of scholars, the most distinguished among them:

His father, Shaikh Abdul Azeez Bin Muḥammad Bin Ibraaheem

Shaikh Abdul Azeez Bin Murshid

Shaikh Abdullah Bin Aqeel

Shaikh Abdullah Bin Ghuḍayyan

Shaikh Ṣaaliḥ al-Aṭ’ram

Shaikh Ḥammaad al-Anṣaaree

Shaikh Ismaa’eel al-Anṣaaree, may Allah have mercy upon them. .

Indeed, the Shaikh, may Allah preserve him, stood out in the Shariah sciences from a young age, and held on permanently to acquiring (knowledge) from the senior scholars, together with giving concerning to research, reading, and writing. He has lofty scholarly ijazahs from a number of scholars from Saudi Arabia, Tunisia, Morocco, Pakistan, and India.

Education and Teaching

He worked in the academic faculty at Imam Muhammad ibn Saud Islamic University, in the Faculty of Usul ad-Deen until the year 1416 AH. He discussed (and examined) many theses and supervised some of them. In addition, he carried on teaching various Shariah sciences in the mosques. Indeed, his lessons are renowned for their (structured) methodology and their solid knowledge based content, alongside eagerness for moral cultivation. He has held many gatherings of specialised Shariah knowledge, moral cultivation, methodological lectures, as well as gatherings wherein he discussed issues related to the Shariah and Dawah. He also participated in conferences and many panels of discussion within the Kingdom of Saudi Arabia and outside of it.

His Authorships (or Publications)

He has numerous authorships and contributions in the field of Shariah knowledge, some of which have been published. Among them:

At-Takmeel Limaa Faata Takhreejuhu Min Irwaa al-Ghaleel

Mawsu’ah Al-Kutub As-Sitta

at-TamheedFee Sharhi Kitaab At-tawheed,

Kitaab Khataab ilaa Al-Gharb Ruyah Min As-Su’udiyyah (supervision and review)

Appointed Positions:

In the year 1416 AH, a royal decree was issued to appoint him as Deputy Minister of Islamic Affairs, Endowments, Da‘wah, and Guidance.

In the year 1420 AH, a royal decree was issued to appoint him as Minister of Islamic Affairs, Endowments, Da‘wah, and Guidance, and the Shaikh, may Allah preserve him, has not ceased being in this position.

Member of the Supreme Council for Islamic Affairs.

Head of the Charitable Da‘wah Foundation.

Head of the King Fahd Complex for the Printing of the Noble Qur’an.

Head of the Higher Endowments Council.

Head of the Council for Da‘wah and Guidance.

Head of the Supreme Council of Charitable Societies for Qur’an Memorization.

Head of the World Assembly of Muslim Youth (WAMY).

Head of the Executive Council of Ministers of Endowments and Islamic Affairs.

Member of the International Islamic Council for Da‘wah and Relief.

Member of the Higher Committee for Educational Policy.

Head of the Endowment Committee for Disabled Children.

Active member of the Saudi Fiqh Association.

Source: https://saleh.af.org.sa/ar/node/132 paraphrased.

May Allah preserve the Shaikh, prolong his life upon everything pleasing to Him, as well as all his brothers among the scholars and the students of knowledge. Many Allah grant abundant mercy to all the inheritors of the prophets who have passed away, as well as our parents Amin.

To be continued…InShaAllah

(2) Whoever harms (others without right), Allah will harm him

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

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

Allah, The Most High, said:

إِنَّ اللَّهَ لَا يُغَيِّرُ مَا بِقَوْمٍ حَتَّى يُغَيِّرُوا مَا بِأَنْفُسِهِمْ وَإِذَا أَرَادَ اللَّهُ بِقَوْمٍ سُوءًا فَلَا مَرَدَّ لَهُ وَمَا لَهُمْ مِنْ دُونِهِ مِنْ وَالٍ

Verily! Allah will not change the good condition of a people as long as they do not change their state of goodness themselves. (13:11)

“Indeed, Allah does not change the condition of a people” with regards to well-being, blessing being removed and destroying them, “as long as they do not change their state of goodness themselves” through some of them oppressing others, and some transgressing against others, thus, His punishment and change of their circumstances befalls them”. (1)

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

Indeed, Allah, The Most High, has made the deeds of the righteous and the  wicked to beget their consequences in this world. He has made the withholding of kindness, Zakat and Sadaqah a cause for the withholding of rain from the sky, and for drought and barrenness.

And He has made the oppression of the weak, cheating in measures and weights, and the transgression of the strong against the weak a cause for the tyranny of kings and rulers who neither show mercy when asked to show mercy show nor compassion when asked to show compassion.

In reality, they are the deeds of the subjects manifested in the images of their rulers! For indeed, Allah, Glorified be He, free from all imperfections, by His wisdom and justice, manifests to the people their deeds in the appearances and images that correspond to them; sometimes through drought and barrenness, sometimes through an enemy, sometimes through tyrannical rulers, sometimes through widespread diseases, sometimes through distress, pains, and sorrows that stays in their hearts and not leaving them, sometimes through being deprived of the blessings of the heavens and the earth, and sometimes through being overpowered by the devils who incite them toward the causes of punishment, thus the decree becomes fulfilled and each person ends up to that which he was created to be.

The sensible person allows his insight to travel through the regions of the world, witnessing (or observing), and seeing the manifestations of Allah’s justice and wisdom, thus, it becomes clear to him that the Messengers and their followers in particular are upon the path of salvation, while the rest of creation are upon the path of destruction, heading toward the abode of ruin. Allah is the One who brings His command to completion, none can reverse His judgment, nor repel His decree. And with Allah (alone) is the facilitation of success. (2)

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

Whoever ponders upon the state of affairs of the world will find that every affair of rectification is due to Tawheed, singling out Allah in worship and obedience to His Messenger (Muhammad). And every evil in the world, trial, affliction, scarcity (in livelihood), being overpowered by an enemy and other than that is due to (our) opposition to the Messenger and the call to other than (the way of) Allaah and His Messenger. Whoever truly ponders upon this and examines the state of affairs of the world- since its beginning and until the time Allaah will take it away and those upon it- he will realise this affair regarding himself and others, in general and specific (circumstances). And there is no Might or Power except with Allaah –The Most High, The Most Great. (3) (End of quotes)

والله المستعان

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). (4)

(1) Tafseer at-Ṭabari 13/471

(2) Zad al-Ma’ad 4/333–334

(3) Badaa’i Al-Fawaa’id 3/525-526

(4)https://salafidawahmanchester.com/2021/01/01/o-allaah-let-me-live-if-life-is-good-for-me-and-let-me-die-if-death-is-good-for-me/

[3]Rewarded Through Responsibility, Not Reputation, Shrewdness or Cleverness

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

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

Allah, The Most High, said:

يَا أَيُّهَا الَّذِينَ آمَنُوا إِن تَنصُرُوا اللَّهَ يَنصُرْكُمْ وَيُثَبِّتْ أَقْدَامَكُمْ

O you who believe, if you aid (the cause of) Allāh, He will aid you (against your enemy) and make your foothold firm (upon faith and upon the straight path and against your enemy). (1)

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

 هذا أمر منه تعالى للمؤمنين، أن ينصروا الله بالقيام بدينه، والدعوة إليه، وجهاد أعدائه، والقصد بذلك وجه الله، فإنهم إذا فعلوا ذلك، نصرهم الله وثبت أقدامهم، أي: يربط على قلوبهم بالصبر والطمأنينة والثبات، ويصبر أجسامهم على ذلك، ويعينهم على أعدائهم، فهذا وعد من كريم صادق الوعد، أن الذي ينصره بالأقوال والأفعال سينصره مولاه، وييسر له أسباب النصر، من الثبات وغيره.

This is a command from Him (Allah), the Most High, to the believers: that they aid Allāh’s (cause) by establishing (or upholding) the religion He has ordained, convey it, strive against His enemies, and seeking thereby Allāh’s countenance, for if they do that, Allah will aid them and make their feet firm — meaning He will strengthen their hearts with patience, tranquility, steadfastness, make their bodies persevere, and aid them against their enemies. This is a promise from the Most Generous, whose promises are (always) true, that whoever aids His (cause) through statements and deeds, his protector (Allah) will aid and facilitate him with (or make easy for him) the means of victory, such as steadfastness and other than it. (2)

(1)https://www.thenoblequran.com/q/#/search/47_7

(2) An Excerpt from Tafsir As-Sadi. Paraphrased