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Two Inevitable Reflections in the Face of Useless Conflicts Initiated by Corrupt Creed Advocates and Wealth Worshippers

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Basics, Contemporary Issues, Da'wah - Calling To Islam, Featured, Mental Health, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Qur'aan, Scholars of Islam, Sin, The Salaf - Pious Predecessors, Worship - 'Ibaadah', Zuhd (Abstinence).

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

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

A longing for the afterlife can only be fulfilled by refraining from the superfluous pleasures of the worldly life, and this abstention from such pleasures can be realised solely through two types of contemplation.

The First Contemplation: Reflect on the worldly life its fleeting nature, disappearance, inherent inferior status, hassles, ordeals, frustrations and troubles, and finally a conclusion marked by loss and remorse. Thus, the individual pursuing such a life finds no protection from sorrow, both prior to and following its acquisition, nor after it has faded away. This constitutes the first reflection.

The Second Contemplation: Reflect on the Afterlife- its proximity, its inevitable arrival, its permanence, the dignity of the goodness and joy it encompasses, and the distinctions between it and this worldly life, as Allah, Glorified be He and free is He from all imperfections, said:

وَٱلۡأَخِرَةُ خَيۡرٌ۬ وَأَبۡقَىٰٓ

Although the Hereafter is better and more lasting. [Al-A’laa. 17]

It is perfect and everlasting, whereas the (worldly life) is deficient and transient.

If a person accomplishes these two reflections, they will naturally favour what sound reasoning dictates and avoid what should be reliquished. No one who is inclined to forgo an immediate gain and a readily available pleasure can do so unless their aspiration for something greater and more virtuous is more compelling, and the merits of the anticipated virtue are evident when compared to the immediate gratification. If an individual chooses what is deficient and will (ultimately) face extinction, it may be due to either the absence of awareness regarding the merits of the afterlife or a deficiency in the desire for that which is more virtuous. Both scenarios reflect a weakness in Iman, intellect, and discernment. This is because the person who desires the worldly life, prioritises it over the temporal world and is eager for it, either acknowledges the existence of something more virtuous and eternal or he does not acknowledge it. Should he choose not to acknowledge, he is entirely devoid of Iman. And if he does acknowledge but fails to prioritise it, his reasoning is flawed, and he has made a poor decision for himself. These two are inescapable, as a servant of Allah cannot evade them. Prioritising the worldly life over the hereafter stems either from a deficiency in Iman or corruption of intellect, and often, both issues coexist within (an individual). As a result, the Messenger of Allah, peace and blessings be upon him, along with his companions, distanced themselves from the worldly things (which one can do without) and redirected their hearts away from them. The Prophet said:

“What is the world to me? What am I to the world? Verily, the example of this world and myself is that of a rider who seeks shade under a tree, then he moves on and leaves it behind”. [Ahmad 3701]

The Prophet said:

“What is the example of this worldly life in comparison to the Hereafter other than one of you dipping his finger in the sea? Let him see what he brings forth”. [Muslim 2858]

Allah, The Most High, said:

نَّمَا مَثَلُ ٱلۡحَيَوٰةِ ٱلدُّنۡيَا كَمَآءٍ أَنزَلۡنَـٰهُ مِنَ ٱلسَّمَآءِ فَٱخۡتَلَطَ بِهِۦ نَبَاتُ ٱلۡأَرۡضِ مِمَّا يَأۡكُلُ ٱلنَّاسُ وَٱلۡأَنۡعَـٰمُ حَتَّىٰٓ إِذَآ أَخَذَتِ ٱلۡأَرۡضُ زُخۡرُفَهَا وَٱزَّيَّنَتۡ وَظَنَّ أَهۡلُهَآ أَنَّہُمۡ قَـٰدِرُونَ عَلَيۡہَآ أَتَٮٰهَآ أَمۡرُنَا لَيۡلاً أَوۡ نَہَارً۬ا فَجَعَلۡنَـٰهَا حَصِيدً۬ا كَأَن لَّمۡ تَغۡنَ بِٱلۡأَمۡسِ‌ۚ كَذَٲلِكَ نُفَصِّلُ ٱلۡأَيَـٰتِ لِقَوۡمٍ۬ يَتَفَڪَّرُونَ
وَٱللَّهُ يَدۡعُوٓاْ إِلَىٰ دَارِ ٱلسَّلَـٰمِ وَيَہۡدِى مَن يَشَآءُ إِلَىٰ صِرَٲطٍ۬ مُّسۡتَقِيمٍ۬

Verily the likeness of (this) worldly life is as the water (rain) which We send down from the sky, so by it arises the intermingled produce of the earth of which men and cattle eat until when the earth is clad with its adornments and is beautified, and its people think that they have all the powers of disposal over it, Our Command reaches it by night or by day and We make it like a clean-mown harvest, as if it had not flourished yesterday! Thus do We explain the Ayat (proofs, evidences, verses, lessons, signs, revelations, laws, etc.) in detail for the people who reflect. Allah calls to the home of peace (i.e. Paradise, by accepting Allah’s religion of Islamic Monotheism and by doing righteous good deeds and abstaining from polytheism and evil deeds) and guides whom He wills to a Straight Path. [Yunus 24-25]

Allah, The Most High, said:

وَٱضۡرِبۡ لَهُم مَّثَلَ ٱلۡحَيَوٰةِ ٱلدُّنۡيَا كَمَآءٍ أَنزَلۡنَـٰهُ مِنَ ٱلسَّمَآءِ فَٱخۡتَلَطَ بِهِۦ نَبَاتُ ٱلۡأَرۡضِ فَأَصۡبَحَ هَشِيمً۬ا تَذۡرُوهُ ٱلرِّيَـٰحُ‌ۗ وَكَانَ ٱللَّهُ عَلَىٰ كُلِّ شَىۡءٍ۬ مُّقۡتَدِرًا
ٱلۡمَالُ وَٱلۡبَنُونَ زِينَةُ ٱلۡحَيَوٰةِ ٱلدُّنۡيَا‌ۖ وَٱلۡبَـٰقِيَـٰتُ ٱلصَّـٰلِحَـٰتُ خَيۡرٌ عِندَ رَبِّكَ ثَوَابً۬ا وَخَيۡرٌ أَمَلاً۬

And put forward to them the example of the life of this world, it is like the water (rain) which We send down from the sky, and the vegetation of the earth mingles with it, and becomes fresh and green. But (later) it becomes dry and broken pieces, which the winds scatter. And Allah is Able to do everything. Wealth and children are the adornment of the life of this world. But the good righteous deeds (five compulsory prayers, deeds of Allah’s obedience, good and nice talk, remembrance of Allah with glorification, praises and thanks, etc.), that last, are better with your Lord for rewards and better in respect of hope. [Al-Kahf. 45-46]

Allah, The Most High, said:

ٱعۡلَمُوٓاْ أَنَّمَا ٱلۡحَيَوٰةُ ٱلدُّنۡيَا لَعِبٌ۬ وَلَهۡوٌ۬ وَزِينَةٌ۬ وَتَفَاخُرُۢ بَيۡنَكُمۡ وَتَكَاثُرٌ۬ فِى ٱلۡأَمۡوَٲلِ وَٱلۡأَوۡلَـٰدِ‌ۖ كَمَثَلِ غَيۡثٍ أَعۡجَبَ ٱلۡكُفَّارَ نَبَاتُهُ ۥ ثُمَّ يَہِيجُ فَتَرَٮٰهُ مُصۡفَرًّ۬ا ثُمَّ يَكُونُ حُطَـٰمً۬ا‌ۖ وَفِى ٱلۡأَخِرَةِ عَذَابٌ۬ شَدِيدٌ۬ وَمَغۡفِرَةٌ۬ مِّنَ ٱللَّهِ وَرِضۡوَٲنٌ۬‌ۚ وَمَا ٱلۡحَيَوٰةُ ٱلدُّنۡيَآ إِلَّا مَتَـٰعُ ٱلۡغُرُورِ

Know that the life of this world is only play and amusement, pomp and mutual boasting among you, and rivalry in respect of wealth and children, as the likeness of vegetation after rain, thereof the growth is pleasing to the tiller; afterwards it dries up and you see it turning yellow; then it becomes straw. But in the Hereafter (there is) a severe torment, and (there is) Forgiveness from Allah and (His) Good Pleasure, whereas the life of this world is only a deceiving enjoyment. [Al-Hadid 57]

Allah, The Most High, said:

زُيِّنَ لِلنَّاسِ حُبُّ ٱلشَّهَوَٲتِ مِنَ ٱلنِّسَآءِ وَٱلۡبَنِينَ وَٱلۡقَنَـٰطِيرِ ٱلۡمُقَنطَرَةِ مِنَ ٱلذَّهَبِ وَٱلۡفِضَّةِ وَٱلۡخَيۡلِ ٱلۡمُسَوَّمَةِ وَٱلۡأَنۡعَـٰمِ وَٱلۡحَرۡثِ‌ۗ ذَٲلِكَ مَتَـٰعُ ٱلۡحَيَوٰةِ ٱلدُّنۡيَا‌ۖ وَٱللَّهُ عِندَهُ ۥ حُسۡنُ ٱلۡمَـَٔابِ
قُلۡ أَؤُنَبِّئُكُم بِخَيۡرٍ۬ مِّن ذَٲلِڪُمۡ‌ۚ لِلَّذِينَ ٱتَّقَوۡاْ عِندَ رَبِّهِمۡ جَنَّـٰتٌ۬ تَجۡرِى مِن تَحۡتِهَا ٱلۡأَنۡهَـٰرُ خَـٰلِدِينَ فِيهَا وَأَزۡوَٲجٌ۬ مُّطَهَّرَةٌ۬ وَرِضۡوَٲنٌ۬ مِّنَ ٱللَّهِ‌ۗ وَٱللَّهُ بَصِيرُۢ بِٱلۡعِبَادِ

Beautified for men is the love of things they covet; women, children, much of gold and silver (wealth), branded beautiful horses, cattle and well-tilled land. This is the pleasure of the present world’s life; but Allah has the excellent return (Paradise with flowing rivers, etc.) with Him. Say: “Shall I inform you of things far better than those? For the pious there are Gardens (Paradise) with their Lord, underneath which rivers flow. Therein (is their) eternal (home) and Azwajun Mutahharatun (purified mates or wives), And Allah will be pleased with them. And Allah is All-Seer of the (His) slaves”. [Aal Imran. 14-15]

Allah, The Most High, said:

 وَفَرِحُواْ بِٱلۡحَيَوٰةِ ٱلدُّنۡيَا وَمَا ٱلۡحَيَوٰةُ ٱلدُّنۡيَا فِى ٱلۡأَخِرَةِ إِلَّا مَتَـٰعٌ۬

And they rejoice in the life of the world, whereas the life of this world as compared with the Hereafter is but a brief passing enjoyment. [Ar-Rad. 26]

Allah, The Most High, said:

إِنَّ ٱلَّذِينَ لَا يَرۡجُونَ لِقَآءَنَا وَرَضُواْ بِٱلۡحَيَوٰةِ ٱلدُّنۡيَا وَٱطۡمَأَنُّواْ بِہَا وَٱلَّذِينَ هُمۡ عَنۡ ءَايَـٰتِنَا غَـٰفِلُونَ
أُوْلَـٰٓٮِٕكَ مَأۡوَٮٰهُمُ ٱلنَّارُ بِمَا ڪَانُواْ يَكۡسِبُونَ

Verily, those who hope not for their meeting with Us, but are pleased and satisfied with the life of the present world, and those who are heedless of Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.); Those, their abode will be the Fire, because of what they used to earn. [Yunus 78]

Allah, The Most High, said:

يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ مَا لَكُمۡ إِذَا قِيلَ لَكُمُ ٱنفِرُواْ فِى سَبِيلِ ٱللَّهِ ٱثَّاقَلۡتُمۡ إِلَى ٱلۡأَرۡضِ‌ۚ أَرَضِيتُم بِٱلۡحَيَوٰةِ ٱلدُّنۡيَا مِنَ ٱلۡأَخِرَةِ‌ۚ فَمَا مَتَـٰعُ ٱلۡحَيَوٰةِ ٱلدُّنۡيَا فِى ٱلۡأَخِرَةِ إِلَّا قَلِيلٌ

O you who believe! What is the matter with you, that when you are asked to march forth in the Cause of Allah you cling heavily to the earth? [Footnote a] Are you pleased with the life of this world rather than the Hereafter? But little is the enjoyment of the life of this world as compared with the Hereafter. [at-Tawbah. 38]

Allah, The Most High, said:

أَفَرَءَيۡتَ إِن مَّتَّعۡنَـٰهُمۡ سِنِينَ
ثُمَّ جَآءَهُم مَّا كَانُواْ يُوعَدُونَ
مَآ أَغۡنَىٰ عَنۡہُم مَّا كَانُواْ يُمَتَّعُونَ

Tell Me, if We do let them enjoy for years; And afterwards comes to them that (punishment) which they had been promised! All that with which they used to enjoy shall not avail them. [Ash-Shu’ara 205-207]

Allah, The Most High, said:

وَيَوۡمَ يَحۡشُرُهُمۡ كَأَن لَّمۡ يَلۡبَثُوٓاْ إِلَّا سَاعَةً۬ مِّنَ ٱلنَّہَارِ يَتَعَارَفُونَ بَيۡنَہُمۡ‌ۚ

And on the Day when He shall gather (resurrect) them together, (it will be) as if they had not stayed (in the life of this world and graves, etc.) but an hour of a day. They will recognise each other. [Yunus 45]

Allah, The Most High, said:

كَأَنَّہُمۡ يَوۡمَ يَرَوۡنَ مَا يُوعَدُونَ لَمۡ يَلۡبَثُوٓاْ إِلَّا سَاعَةً۬ مِّن نَّہَارِۭ‌ۚ بَلَـٰغٌ۬‌ۚ فَهَلۡ يُهۡلَكُ إِلَّا ٱلۡقَوۡمُ ٱلۡفَـٰسِقُونَ

On the Day when they will see that (torment) with which they are promised (i.e. threatened, it will be) as if they had not stayed more than an hour in a single day. (O mankind! This Qur’an is sufficient as) a clear Message (or proclamation to save yourself from destruction). But shall any be destroyed except the people who are Al-Fasiqun (the rebellious, disobedient to Allah)]. [Al-Ahqaf. 35]

Allah, The Most High, said:

يَسۡـٴَـلُونَكَ عَنِ ٱلسَّاعَةِ أَيَّانَ مُرۡسَٮٰهَا
فِيمَ أَنتَ مِن ذِكۡرَٮٰهَآ
إِلَىٰ رَبِّكَ مُنتَہَٮٰهَآ
إِنَّمَآ أَنتَ مُنذِرُ مَن يَخۡشَٮٰهَا
كَأَنَّہُمۡ يَوۡمَ يَرَوۡنَہَا لَمۡ يَلۡبَثُوٓاْ إِلَّا عَشِيَّةً أَوۡ ضُحَٮٰهَا

They ask you (O Muhammad) about the Hour, – when will be its appointed time? You have no knowledge to say anything about it; To your Lord belongs (the knowledge of) the term thereof? You (O Muhammad) are only a warner for those who fear it; The Day they see it, (it will be) as if they had not tarried (in this world) except an afternoon or a morning. [An-Nazi’at’. 42-46]

Allah, The Most High, said:

وَيَوۡمَ تَقُومُ ٱلسَّاعَةُ يُقۡسِمُ ٱلۡمُجۡرِمُونَ مَا لَبِثُواْ غَيۡرَ سَاعَةٍ۬‌ۚ

And on the Day that the Hour will be established, the Mujrimun will swear that they stayed not but an hour. [Ar-Rum. 55]

Allah, The Most High, said:

قَـٰلَ كَمۡ لَبِثۡتُمۡ فِى ٱلۡأَرۡضِ عَدَدَ سِنِينَ
قَالُواْ لَبِثۡنَا يَوۡمًا أَوۡ بَعۡضَ يَوۡمٍ۬ فَسۡـَٔلِ ٱلۡعَآدِّينَ
قَـٰلَ إِن لَّبِثۡتُمۡ إِلَّا قَلِيلاً۬‌ۖ لَّوۡ أَنَّكُمۡ كُنتُمۡ تَعۡلَمُونَ

He (Allah) will say: “What number of years did you stay on earth?” They will say: “We stayed a day or part of a day. Ask of those who keep account.” He (Allah) will say: “You stayed not but a little, if you had only known! [Al-Mu’munun 112-114]

Allah, The Most High, said:

يَوۡمَ يُنفَخُ فِى ٱلصُّورِ‌ۚ وَنَحۡشُرُ ٱلۡمُجۡرِمِينَ يَوۡمَٮِٕذٍ۬ زُرۡقً۬ا
يَتَخَـٰفَتُونَ بَيۡنَہُمۡ إِن لَّبِثۡتُمۡ إِلَّا عَشۡرً۬ا
نَّحۡنُ أَعۡلَمُ بِمَا يَقُولُونَ إِذۡ يَقُولُ أَمۡثَلُهُمۡ طَرِيقَةً إِن لَّبِثۡتُمۡ إِلَّا يَوۡمً۬ا

The Day when the Trumpet will be blown (the second blowing): that Day, We shall gather the Mujrimun, (criminals) Zurqa (blind or thirsty); In whispers will they speak to each other (saying): “You stayed not longer than ten (days).” We know very well what they will say, when the best among them in knowledge and wisdom will say: “You stayed no longer than a day!” [Taha. 102-104]

Allah’s Aid is sought and upon Him we place our reliance!

An Excerpt from Al-Fawa’id. page 148-152

Footnote a: https://abukhadeejah.com/salafi-shaikh-fawzaan-on-jihaad-in-our-times-and-the-guidelines-of-jihaad-according-to-islam/

[17] Some Extraordinary Personalities of The First Three Generations

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

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

Ismaa’eel Bin Ayyaash said that Amr Bin Muhaajir said: When Umar Bin Abdil Azeez became the Khalifah, he stood in front of the people, praised Allah and then said:

“O people! Verily, there is no Book after the Qur’an and no Prophet after Muhammad, peace be upon him. Indeed, I am not a judge, rather I am one upon whom it is obligated to comply with commands and prohibitions. Indeed, I am not an innovator in religion, but rather I am one who adheres to the Sunnah. Verily a man who flees from an oppressive leader cannot be a wrong doer, [Footnote a] but that oppressive leader is the disobedient one. Indeed, there is no obedience to the creation in disobedience to the Creator, The Mighty and Majestic”.

Az-Zubayr Bin Bakkaar said: Muhammad Bin Sallaam informed me that Sallaam Bin Saleem said: When Umar Bin Abdil Azeez became the Khaleefah, he climbed the Minbar – and that was the first Khutbah he delivered, then he praised and exalted Allah, and said:

“O people! Whoever accompanies us, then let him accompany us with five affairs otherwise let him disassociate from us: Let him inform us of the needs of those who are not able to inform us, help us to do good by his guidance, direct us to good by way of that which he guides himself, refrain from backbiting anyone in our presence and not engage in that which does not concern him”.

After this speech of his, the poets and sermonisers disassociated from him, but the Zuhhad and the Fuqahaa kept close company with him and said, “We cannot disassociate from this man until he opposes what he has stated”.

Sufyan Ibn Uyaynah said: When Umar Bin Abdil Azeez became the Khalifah, he contacted Muhammad Bin Kab, Rajaa Bin Haywah and Salim Bin Abdillah and said to them: “You have seen that which I have been put to trial and indeed it has fallen upon me, so what advice do you have?” Muhammad Bin kab said: “Consider the old man a father, the young person a brother and the little one as your child, so be good to your father, keep ties with your brother and be kind to your child”. Rajaa said to him, “Wish for the people what you wish for yourself, hate for them what you hate for yourself and do not approach them except in manner you would like them to approach you”. Salim said, “Concentrate on one matter by degrading the lusts of the worldly life and let your innate disposition be directed towards reflecting upon death”. Umar said: “Laa Hawla Walaa Quwwata illaa Billaah”.

Whenever he faced a difficult matter, he would gather the jurists of Madinah, particularly ten of them and would not firmly decide on a matter without them or some of them, and they were Urwah, Ubaydullah Bin Abdillah Ibn Utbah, AbuBakr Bin Abdir Rahman Ibn Al-Harith Ibn Hisham, AbuBakr Bin Sulayman Ibn Khaythama, Salayman Bin Yasar, Al-Qasim Bin Muhammad Ibn Hazm, Salim Bin Abdillah, Abdullah Bin Aamir Ibn Rabee’ah and Kharijah Bin Zayd Ibn Thaabit. He never used to hold a view that was different from that of Sa’eed Ibn Al-Musayyib, and Sa’eed did not use to visit any of the caliphs besides Umar Ibn Abdil Azeez in Madinah. [1]

Khalid Ibn Safwan, may Allah have mercy upon him, reported: I met Maslamah Ibn Abdil Malik, may Allah have mercy upon him, in a state of bewilderment, so he said to me: ”O Khalid! Inform me about Hasan Al-Basree, for indeed I think that you know about his affair that which none else knows”. I said:

”May Allah rectify the affairs of the Ameer, I am the best of those to inform you about him based on knowledge. I was a neighbour of his, I sat with him and I sat in his gatherings”. He (Maslamah) said to me, ”Give what you have (of information)”. I said:

”Indeed, he was a man whose private affairs were the same as his public affairs (i.e. what he believed and did in private was the same as what he believed and did in public), and his speech conformed to his actions. When he commanded good, he was the one who acted upon it the most, and when he forbade evil, he was the one who abandoned it the most. Indeed, I saw him free from having any need of the people and abstaining from what the people possessed, but the people were in need of him and sought after what he had.” Maslamah said, ”Enough O Khalid! How can people be misguided when the likes of such a person was amongst them”. [2]

Footnote a: https://salafidawahmanchester.com/2021/02/10/believers-bahaviour-towards-muslim-rulers-advise-given-in-private-supplicate-for-them-and-refrain-from-rebellion-so-beware-of-spiteful-foreign-instigators-and-some-dangerous-social-media-networ/

[1] An Excerpt from Al-Bidaayah Wan-Nihaayah. Vol 9. Pages 193-202. Publisher: Maktabah Al-Ma’aarif and Daar ibn Hazm. 9th Edition. 1414 AH (1994)

[2] Suwar Min Hayaat At-taab’een Lis-saf Ath-thaalitha Al-Mutawassit page 14. Saudi Arabia Ministry of Education

Verses 5-6 Surah Al-Fatihah

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

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

The entire religion is founded upon two things as some of the Salaf stated that Al-Fatihah is the clear underlying basis of the Qur’an (based on) this statement:

إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ

It is You alone (O Allāh) that we worship and it is You alone that we ask for help (in Your obedience and in all of our affairs). [a]

The first part [It is You alone (O Allāh) that we worship] is to free oneself from ascribing partners to Allah and second [and it is You alone that we ask for help (in Your obedience and in all of our affairs)] is to declare that one has no power or might (except what Allah wills), and delegating all of one’s affairs to Allah, The Mighty and Majestic. This meaning is found in other verses of the Qur’an, such as the statement of Allah:

فَٱعْبُدْهُ وَتَوَكَّلْ عَلَيْهِ وَمَا رَبُّكَ بِغَٰفِلٍ عَمَّا تَعْمَلُونَ

So worship Him (O Muhammad) and put your trust in Him. And your Lord is not unaware of what you (people) do. [Hud 123]

قُلْ هُوَ ٱلرَّحْمَٰنُ ءَامَنَّا بِهِۦ وَعَلَيْهِ تَوَكَّلْنَا فَسَتَعْلَمُونَ مَنْ هُوَ فِى ضَلَٰلٍ مُّبِينٍ

Say (O Muḥammad): “He is the Most-Merciful (who promised mercy to His believing servants), we have believed in Him, and upon Him have we relied. So soon, you will come to know (O polytheists who deny that He is the Most-Merciful and rely upon helpless idols) who it is that is upon clear error.” [b]

 رَّبُّ ٱلْمَشْرِقِ وَٱلْمَغْرِبِ لَآ إِلَٰهَ إِلَّا هُوَ فَٱتَّخِذْهُ وَكِيلًا

(He is) the Lord of the east (and its night) and the west (and its day), there is none worthy of worship but He, so take Him (alone) as Disposer of (your) affairs. [c] [1]

ٱهْدِنَا ٱلصِّرَٰطَ ٱلْمُسْتَقِيمَ

Guide us to the straight path.

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

Guide and direct us, and grant us success on the straight path, which is the clear path leading to (the Pleasure) of Allah and His paradise. It is to know truth and act upon it, therefore, guide us to the straight path and keep us steadfast upon it. The guidance to the straight path entails adhering to the religion of Islam and abandoning all other religions, while the guidance along the path includes direction in all religious matters, both in knowledge and practice. This supplication is among the most comprehensive and beneficial for a servant of Allah. Due to this, it is obligated to a person to supplicate with it every Rak’ah in his prayer due to one’s overarching need for it. [2]

Imam Ibn Al-Qayyim, may Allah have mercy upon him, stated about the levels of guidance:

First: The guidance of knowledge and clarity. Allah enables one to know the truth and understand it.

Second: Allah gives one the ability to reach it; otherwise, one remains incapable on their own.

Third: Allah enables one to be a desirer of it.

Fourth: Allah enables one to act upon it.

Fifth: Allah enables one to be steadfast and continue upon it.

Sixth: Allah removes the obstacles and opposing influences that are in opposition to it.

Seventh: Allah guides one along the path itself – a specific guidance, which is more specific than the initial guidance. This is because the first one is a general guidance along the path, whereas this second one contains its stages in detail.

Eighth: Allah enables one to see the true goal along the path and draws his attention to it, so that one remains focused in his adherence without being hindered from the paths leading to it.

Ninth: Allah makes one witness his neediness and overarching need for this guidance above every need one cannot do without.

Tenth: Allah enables one to witness the two divergent paths that are away from the straight way, and they are the path of those who have earned Allah’s anger due to turning away from the truth intentionally and out of obstinacy, and the path of those who have strayed due to ignorance and misguidance. [3]

We ask Allah:
يَا مُقَلِّبَ الْقُلُوبِ ثَبِّتْ قَلْبِي عَلَى دِينِكَ

O Turner of the hearts! Keep my heart upon Your religion.

اللَّهُمَّ إِنِّي أَسْأَلُكَ الثَّبَاتَ فِي الْأَمْرِ، وَالْعَزِيمَةَ عَلَى الرُّشْدِ

O Allah! Indeed, I ask You for steadfastness in this affair (regarding sound adherence to the religion) and firm resolve to adhere to the path of guidance.

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]

اللَّهُمَّ أَصْلِحْ لِي دِينِي الَّذِي هُوَ عِصْمَةُ أَمْرِي
وَأَصْلِحْ لِي دُنْيَايَ الَّتِي فِيهَا مَعَاشِي
وَأَصْلِحْ لِي آخِرَتِي الَّتِي فِيهَا مَعَادِي
وَاجْعَلِ الْحَيَاةَ زِيَادَةً لِي فِي كُلِّ خَيْرٍ
وَاجْعَلِ الْمَوْتَ رَاحَةً لِي مِنْ كُلِّ شَرٍّ

O Allah! Rectify my religion for me, which is the safeguard of my affairs; rectify my worldly [affairs], wherein is my livelihood; and rectify my Afterlife to which is my return; and make life for me [as a means of] increase in every good and make death for me as a rest from every evil. [Sahih Muslim Number: 2720] [5]

اللّهُـمَّ رَبَّ جِـبْرائيل ، وَميكـائيل ، وَإِسْـرافيل، فاطِـرَ السَّمواتِ وَالأَرْض ، عالـِمَ الغَيْـبِ وَالشَّهـادَةِ أَنْـتَ تَحْـكمُ بَيْـنَ عِبـادِكَ فيـما كانوا فيهِ يَخْتَلِفـون. اهدِنـي لِمـا اخْتُـلِفَ فيـهِ مِنَ الْحَـقِّ بِإِذْنِك ، إِنَّـكَ تَهْـدي مَنْ تَشـاءُ إِلى صِراطٍ مُسْتَقـيم

O Allah! Lord of Jibraa’eel, Meekaa’eel and Israafeel, Creator of the heavens and the Earth, The Knower of the seen and the unseen. You judge between Your slaves regarding in that which they differ. Guide me to the truth regarding that in which there is differing, by Your Will. Verily, You guide whomever you will to the straight path.

The scholars say that these creations [i.e. Jibraa’eel, Meekaa’eel, Israafeel, the heavens and the earth] have been specifically mentioned, even though Allah is the Creator of all the creation, just as has been established in the Qur’an and authentic Sunnah with regards to the specific mention of every created thing that has a great and mighty status as one of Allah’s creation, such as the statement, “Lord of the Heavens and the Earth”, “Lord of the Supreme Throne”, “Lord of the Angels and Jibreel”, “The Lord of the two Easts (places of sunrise during early summer and early winter) and the Lord of the two Wests (places of sunset during early summer and early winter)”, “The Lord of Humankind”, “The King of Humankind”, “The Only True God of Humankind”, “The Lord of all Created Things”, “The Lord of the Prophets”, ” The Creator of the Heavens and the Earth”, “The Originator of the Heavens and the Earth” etc. All these things and what is similar to them shows Allah’s Greatness, All-encompassing Power and absolute Sovereignty. [6]

In this supplication, one employs the means of seeking Allah’s [love, aid, pleasure, assistance etc] by way of belief and affirmation that He is the Lord – in general and specific – of these three Angels, who have been given a means of giving life. Jibra’eel is given the responsibility to convey the revelation (to the Prophets) by way of which the hearts and souls are given that type of life that necessitates the presence of sound belief in the heart that leads to all righteous deeds. Meekaa’eel is given the responsibility to bring the rain by way of which the earth, the vegetation and animals are given life, and Israafeel is given the responsibility to blow the trumpet by way of which the creation are resurrected after their death. Also employing the means of seeking Allah’s [love, aid, assistance, pleasure etc] by way of belief and affirmation that Allah alone is the Originator of the heavens and earth, meaning, He is their Creator and the one who brought them into existence prior to their non-existence, and that He is the knower of the unseen and the seen- meaning, the hidden and apparent, and due to the fact that He alone is the One Who judges between the servants in that which they differ, so that He guides you to the truth in that which they differ. As for guidance, it is knowledge of the truth together with having the intent to follow the truth, and preferring it over other things. The guided person is that one who acts upon the truth and desires it, and it is the Greatest blessing of Allah bestowed on the servants. We ask Allah to guide us all to the straight path and grant us every good. [7]

[a] NobleQuran.com by Shaikh Abu Iyaad, may Allah preserve him.

[b] NobleQuran.com by Shaikh Abu Iyaad.

[c] NobleQuran.com by Shaikh Abu Iyaad.

[1] Source: An Excerpt from “Sabeel Ar-Rashaad Fee Had’yi Khayr Al-Ibaad 1/22 by Al-Allamah Taqiyuddin Al-Hilali, rahimahullah.

[2] An Excerpt from Tafsir As-Sadi

[3] Madarij As-Salikin 3/510

[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/

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

[6] Sharh Saheeh Muslim 5/50

[7] An Excerpt from Fiqh Al-Ad’iyah Wal Ad’kaar 3/139-140

Verse 83 Surah Al-Qasas

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

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

Allah, The Most High, said:

تِلْكَ الدَّارُ الْآخِرَةُ نَجْعَلُهَا لِلَّذِينَ لَا يُرِيدُونَ عُلُوًّا فِي الْأَرْضِ وَلَا فَسَادًا ۚ وَالْعَاقِبَةُ لِلْمُتَّقِينَ

That home of the Hereafter We assign to those who do not desire exaltedness in the earth or corruption. And the good end is for the pious ones. [28:83]

تِلْكَ الدَّارُ الْآخِرَةُ

“That home of the hereafter” – Meaning Paradise.

نَجْعَلُهَا لِلَّذِينَ لَا يُرِيدُونَ عُلُوًّا فِي الْأَرْضِ

“We shall assign to those who do not desire exaltedness upon the earth”.

Saeed Ibn Jubair said: “It is (those who do not desire) transgression”.

Ad-Dahhaak said: “It is (those who do not desire) oppression”.

Yahyah Ibn Sallam said: “It is (those who do not desire) shirk” and Muqatil said: “It is (those who do not desire to be) haughty by rejecting Iman”.

وَلَا فَسَادًا

“or corruption”.

Ikrimah said: “It is (those who do not desire) disobedience (to Allah and His Messenger)”.

Ibn Sa’ib said: “It is (those who do not) call to the worship of other than Allah”.

وَالْعَاقِبَةُ لِلْمُتَّقِين

“And the good end is for the pious ones”- Meaning, they will have a praiseworthy end.

An Excerpt from Zad Al-Maseer Maseer Fee Ilm at-Tafseer by Imam Ibn Al-Jawzi. Page 1074. Publisher: Daar Ibn Hazm’ 1st Edition 1423AH (2002)

Verses 74-76 Surah Al-Kahf

Written by Abdullah Jallow on . Posted in Brotherhood, History of Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Qur'aan, Scholars of Islam, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

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

The Truthful Ones 

Allah, The Most High, said:

فَٱنطَلَقَا حَتَّىٰٓ إِذَا لَقِيَا غُلَٰمًا فَقَتَلَهُۥ قَالَ أَقَتَلْتَ نَفْسًا زَكِيَّةًۢ بِغَيْرِ نَفْسٍ لَّقَدْ جِئْتَ شَيْـًٔا نُّكْرًا

قَالَ أَلَمْ أَقُل لَّكَ إِنَّكَ لَن تَسْتَطِيعَ مَعِىَ صَبْرًا

قَالَ إِن سَأَلْتُكَ عَن شَىْءٍۭ بَعْدَهَا فَلَا تُصَٰحِبْنِى قَدْ بَلَغْتَ مِن لَّدُنِّى عُذْرًا

Then they both proceeded, till they met a boy, he (Khidr) killed him. [Musa] said:

“Have you killed an innocent person who had killed none? Verily, you have committed a thing “Nukra” (a great Munkar – prohibited, evil, dreadful thing)!”

(Khidr) said: “Did I not tell you that you can have no patience with me?”

[Musa] said: “If I ask you anything after this, keep me not in your company, you have received an excuse from me.” [Al-Kahf 74-76]

“If I ask you anything after this, keep me not in your company, you have received an excuse from me.”

Abdullah Ibn Abbas, may Allah be pleased with him and his father, said: Meaning: “Indeed, I (Musa) have given a vindication between you and I (i.e. you have a justification not to excuse me again).” [1]

Muqatil Ibn Sulayman, may Allah have mercy upon him, said: “Meaning, you (Khidr) have given me much excuse” (i.e. you have a justification not to excuse me again). [2]

Yahya Ibn Salam, may Allah have mercy upon him, said: “Meaning, from my (Musa’s) perspective, I have offered a complete justification between you and I (i.e. you have a justification not to excuse me again)”.[3]

As-Sadi, may Allah have mercy upon him, said: Meaning, “If I (Musa) ask you (Khidr) anything” after this, “then do not accompany me”, in other words, you would be justified in doing so, and not to accompany me, “you have received an excuse from me”, in other words, you have indeed reached a point of justification in my eyes, and you have not fallen short”. [4]

[1] Al-Baghawi 5/192- quoted from Mawsu’ah at-Tafsir Al-Ma’thurah Akbaru Jami Li-Tafsir An-Nabiy Was-Sahaabah wat-Tabi’in wa Tabi’ihim…. 13/618. 3rd Edition 1443AH (2022) Dar Ibn Hamz

[2] Tafsir Muqatil Ibn Salam 1/199-quoted from Mawsu’ah at-Tafsir Al-Ma’thurah Akbaru Jami Li-Tafsir An-Nabiy Was-Sahaabah wat-Tabi’in wa Tabi’ihim…. 13/618. 3rd Edition 1443AH (2022) Dar Ibn Hamz

[3] Tafsir Yahyah Ibn Sallam 1/199- quoted from Mawsu’ah at-Tafsir Al-Ma’thurah Akbaru Jami Li-Tafsir An-Nabiy Was-Sahaabah wat-Tabi’in wa Tabi’ihim…. 13/618. 3rd Edition 1443AH (2022) Dar Ibn Hamz

[4] An Excerpt from Tafsir As-Sadi

[16] Some Extraordinary Personalities of The First Three Generations

Written by Abdullah Jallow on . Posted in History of Islam, Morals and Manners - 'Akhlaaq', Purification of The Soul, Salaf As Saalih (Pious Predecessors), Scholars of Islam, The Salaf - Pious Predecessors, Worship - 'Ibaadah', Zuhd (Abstinence).

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

Uways ibn Āmir ibn Juzʾ ibn Mālik al-Qaranī al-Murādī al-Yamānī – may Allah have mercy upon him 

Umar Ibn Al-Khattab Khattab, may Allah be pleased with him, said, “I heard Allah’s Messenger, peace and blessings of Allah be upon him, saying: “Indeed, the best of the Tabi’in [i.e. followers of the companions] would be a person who would be a man called Uways. He would have his mother (living with him) and he would have (a small) sign of leprosy (on his skin). If you meet him, ask him to seek Allah’s forgiveness for you”.

Usair Bin Jabir, may  have mercy upon him, reported that whenever the people from Yemen came to help (the Muslim army at the time of jihad), Umar would ask: “Is Uways ibn Āmir among you?” When he found Uways, he said: “Are you Uways ibn Āmir?” He said: “Yes”. He said: “Are you from Murad then from Qaran?” He said: “Yes”. He said: “Did you have leprosy, then you recovered from it except for a spot the size of a dirham?” He said: “Yes”. He said: “Do you have a mother?” He said: “Yes”. He said: “I heard Allah’s Messenger, peace and blessings of Allah be upon him, saying:

“There will come to you Uways ibn Āmir with the reinforcements from Yemen, from Murad then from Qaran. He had leprosy but he recovered from it except for a spot the size of a dirham. He has a mother and he honours her. If he were to swear in the name of Allah that something should happen, Allah would cause it to happen. If you can ask him to supplicate for forgiveness for you then do so”. Seek forgiveness for me. So, he supplicated for forgiveness for him. Umar said to him: “Where are you headed?”  He said: “Kufa”. He said: “Shall I write to the governor for you?” He said: “Being among the common folk is dearer to me”.

The following year, a man from among their nobles performed Hajj and he met Umar, who asked him about Uways. He said: “I left him in a shabby house with meagre provisions”. He said: “I heard Allah’s Messenger, peace and blessings of Allah be upon him, say: “There will come to you Uways ibn Āmir with the reinforcements from Yemen, from Murad then from Qaran. He had leprosy but he recovered from it except for a spot the size of a dirham. He has a mother and he honours her. If he were to swear in the name of Allah that something should happen, Allah would cause it to happen. If you can ask him to pray for forgiveness for you then do so”. So he went to Uways and said: “Supplicate for forgiveness for me”. He said: “You have just come from a sacred journey, supplicate for forgiveness for me”. He said: “Supplicate for forgiveness for me”.  He said: “You have just come from a sacred journey, supplicate for forgiveness for me”. He said: “Did you meet Umar?” He said: “Yes”. Then he supplicated for forgiveness for him, and the people came to know of his piety, so he left. Usayr said: “His garment (allocated annually by the state) was a cloak (burdah) and every time anyone saw him he would say: ‘From where did Oways get this cloak?'” [Sahih Muslim 2542]

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

This story of Uways is a clear miracle of Allah’s Messenger, peace and blessings of Allah be upon him. The Messenger’s statement “If you meet him, ask him to ssupplicate for Allah’s forgiveness for you” is a manifest virtue of Uway’s, and this hadith shows that it is desired for one to ask for the supplication of the righteous people, even if the one who is asking is more virtuous than the one who is asked to supplicate.

The statement of the Messenger “The best of the Tabi’in is a man called Uways” is very clear regarding the fact that he is the best of the Tabi’in. But if it is said, “Indeed, Ahmad Bin Hanbal did say that the best of the Tabi’in is Sa’eed Ibn Al- Musayyib”, so the response to this is that what they intended is that Sa’eed Ibn Al- Musayyib is the best in the Shariah sciences, such Tafsir, hadith and other than it, but not the best with regards to being virtuous in the sight of Allah, The Most High.

When Umar Ibn Al-Khattab Khattaab met Uways, he said to him, “Where are you headed?” Uways said, “Kufa”. Umar said, “Shall I write to the governor for you?” He said, “Being among the common folk is dearer to me”. This is preferring to be unknown and hiding one’s state of affairs.

An Excerpt from Sharh Sahjh Muslim by Imam An-Nawawi. Vol 15. Pages 76-78.

 

Must Reflect While Their Beautiful Speech About Allah’s Perfect Knowledge Is Contradicted by Lies They Continue to Utter Against Others

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Featured, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Qur'aan, Repentance, Sin, The Salaf - Pious Predecessors, Worship - 'Ibaadah', Zuhd (Abstinence).

In The Name of Allah, The Most Merciful, The

Allah, The Most High, said:

أَلَمۡ تَرَ أَنَّ ٱللَّهَ يَعۡلَمُ مَا فِى ٱلسَّمَـٰوَٲتِ وَمَا فِى ٱلۡأَرۡضِ‌ۖ مَا يَڪُونُ مِن نَّجۡوَىٰ ثَلَـٰثَةٍ إِلَّا هُوَ رَابِعُهُمۡ وَلَا خَمۡسَةٍ إِلَّا هُوَ سَادِسُہُمۡ وَلَآ أَدۡنَىٰ مِن ذَٲلِكَ وَلَآ أَڪۡثَرَ إِلَّا هُوَ مَعَهُمۡ أَيۡنَ مَا كَانُواْ‌ۖ ثُمَّ يُنَبِّئُهُم بِمَا عَمِلُواْ يَوۡمَ ٱلۡقِيَـٰمَةِ‌ۚ إِنَّ ٱللَّهَ بِكُلِّ شَىۡءٍ عَلِيمٌ

Have you not seen that Allah knows whatsoever is in the heavens and whatsoever is on the earth? There is no Najwa (secret counsel) of three, but He is their fourth (with His Knowledge, while He Himself is over the Throne, over the seventh heaven), nor of five but He is their sixth (with His Knowledge), not of less than that or more, but He is with them (with His Knowledge) wheresoever they may be; and afterwards on the Day of Resurrection, He will inform them of what they did. Verily, Allah is the All-Knower of everything. [Al-Mijaadilah. 7]

Allah, The Most High, said:

أَلَمۡ يَعۡلَمُوٓاْ أَنَّ ٱللَّهَ يَعۡلَمُ سِرَّهُمۡ وَنَجۡوَٮٰهُمۡ وَأَنَّ ٱللَّهَ عَلَّـٰمُ ٱلۡغُيُوبِ

Know they not that Allah knows their secret ideas, and their Najwa (secret counsels), and that Allah is the All-Knower of the unseen]. [Al-Tawbah. 78]

Allah, The Most High, said:

وَلَقَدۡ خَلَقۡنَا ٱلۡإِنسَـٰنَ وَنَعۡلَمُ مَا تُوَسۡوِسُ بِهِۦ نَفۡسُهُ ۥ‌ۖ وَنَحۡنُ أَقۡرَبُ إِلَيۡهِ مِنۡ حَبۡلِ ٱلۡوَرِيدِ

And we already created man (aforetime) and We know (all that) his soul whispers to him, and We are nearer to him (with our all-encompassing knowledge) than his jugular vein. [Surah Qaaf. 16. https://www.thenoblequran.com/q/#/search/50_16 ]

Allah, The Most High, said:

وَٱللَّهُ خَلَقَكُم مِّن تُرَابٍ۬ ثُمَّ مِن نُّطۡفَةٍ۬ ثُمَّ جَعَلَكُمۡ أَزۡوَٲجً۬اۚ وَمَا تَحۡمِلُ مِنۡ أُنثَىٰ وَلَا تَضَعُ إِلَّا بِعِلۡمِهِۚۦ وَمَا يُعَمَّرُ مِن مُّعَمَّرٍ۬ وَلَا يُنقَصُ مِنۡ عُمُرِهِۦۤ إِلَّا فِى كِتَـٰبٍۚ إِنَّ ذَٲلِكَ عَلَى ٱللَّهِ يَسِيرٌ۬

And Allah did create you (Adam) from dust, then from Nutfah (male and female discharge semen drops i.e. Adam’s offspring), then He made you pairs (male and female). And no female conceives or gives birth, but with His Knowledge. And no aged man is granted a length of life, nor is a part cut off from his life (or another man’s life), but is in a Book (Al-Lauh Al-Mahfuz) Surely, that is easy for Allah. [Faatir. 11]

Allah, The Most High, said:

إِنَّ ٱللَّهَ عَـٰلِمُ غَيۡبِ ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضِۚ إِنَّهُ ۥ عَلِيمُۢ بِذَاتِ ٱلصُّدُورِ

Verily, Allah is the All-Knower of the unseen of the heavens and the earth. Verily! He is the All-Knower of that is in the breasts]. [Faatir. 38]

Allah, The Most High, said:

وَإِن تَجۡهَرۡ بِٱلۡقَوۡلِ فَإِنَّهُ ۥ يَعۡلَمُ ٱلسِّرَّ وَأَخۡفَى

And if you speak aloud – then indeed, He knows the secret and what is [even] more hidden. [Taa Haa. 7]

Allah, The Most High, said:

يَعۡلَمُ مَا بَيۡنَ أَيۡدِيہِمۡ وَمَا خَلۡفَهُمۡ وَلَا يُحِيطُونَ بِهِۦ عِلۡمً۬ا

He (Allah) knows what happens to them (His creatures) in this world, and what will happen to them (in the Hereafter), and they will never compass anything of His Knowledge]. [Taa Haa. 110]

Allah, Mighty and Majestic, said:

وَرَبُّكَ يَعۡلَمُ مَا تُكِنُّ صُدُورُهُمۡ وَمَا يُعۡلِنُونَ

And your Lord knows what their breasts conceal, and what they reveal]. [Al-Qasas. 69]

Allah, The Mighty and Majestic, said:

رَّبُّكُمۡ أَعۡلَمُ بِمَا فِى نُفُوسِكُمۡ‌ۚ إِن تَكُونُواْ صَـٰلِحِينَ فَإِنَّهُ ۥ ڪَانَ لِلۡأَوَّٲبِينَ غَفُورً۬ا

Our Lord knows best what is in your inner-selves. If you are righteous, then, verily, He is Ever Most Forgiving to those who turn unto Him again and again in obedience, and in repentance]. [Al-Israa. 25]

Allah, The Mighty and Majestic, said:

وَمَا تَكُونُ فِى شَأۡنٍ۬ وَمَا تَتۡلُواْ مِنۡهُ مِن قُرۡءَانٍ۬ وَلَا تَعۡمَلُونَ مِنۡ عَمَلٍ إِلَّا ڪُنَّا عَلَيۡكُمۡ شُہُودًا إِذۡ تُفِيضُونَ فِيهِ‌ۚ وَمَا يَعۡزُبُ عَن رَّبِّكَ مِن مِّثۡقَالِ ذَرَّةٍ۬ فِى ٱلۡأَرۡضِ وَلَا فِى ٱلسَّمَآءِ وَلَآ أَصۡغَرَ مِن ذَٲلِكَ وَلَآ أَكۡبَرَ إِلَّا فِى كِتَـٰبٍ۬ مُّبِينٍ

Whatever you (O Muhammad) may be doing, and whatever portion you may be reciting from the Quran, – and whatever deed you (mankind) may be doing (good or evil), We are Witness thereof, when you are doing it. And nothing is hidden from your Lord (so much as) the weight of an atom (or small ant) on the earth or in the heaven. Not what is less than that or what is greater than that but is (written) in a Clear Record. [Yunus. 61]

Allah, The Mighty and Majestic, said:

وَهُوَ ٱللَّهُ فِى ٱلسَّمَـٰوَٲتِ وَفِى ٱلۡأَرۡضِ‌ۖ يَعۡلَمُ سِرَّكُمۡ وَجَهۡرَكُمۡ وَيَعۡلَمُ مَا تَكۡسِبُونَ

And He is Allah (to be worshipped Alone) in the heavens and on the earth, He knows what you conceal and what you reveal, and He knows what you earn (good or bad)]. [Al-An’aam. 3]

Allah, The Mighty and Majestic, said:

وَهُوَ ٱلَّذِى يَقۡبَلُ ٱلتَّوۡبَةَ عَنۡ عِبَادِهِۦ وَيَعۡفُواْ عَنِ ٱلسَّيِّـَٔاتِ وَيَعۡلَمُ مَا تَفۡعَلُونَ

And He it is Who accepts repentance from His slaves, and forgives sins, and He knows what you do]. [Ash-Shuraa. 25]

Allah, Glorified be He, free from all imperfections, said:

رَبَّنَآ إِنَّكَ تَعۡلَمُ مَا نُخۡفِى وَمَا نُعۡلِنُ‌ۗ وَمَا يَخۡفَىٰ عَلَى ٱللَّهِ مِن شَىۡءٍ۬ فِى ٱلۡأَرۡضِ وَلَا فِى ٱلسَّمَآءِ

O our Lord! Certainly, You know what we conceal and what we reveal. Nothing on the earth or in the heaven is hidden from Allah]. [Ibraaheem. 38]

Allah, Glorified be He, free from all imperfections, said:

هُوَ ٱلَّذِى خَلَقَ ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضَ فِى سِتَّةِ أَيَّامٍ۬ ثُمَّ ٱسۡتَوَىٰ عَلَى ٱلۡعَرۡشِ‌ۚ يَعۡلَمُ مَا يَلِجُ فِى ٱلۡأَرۡضِ وَمَا يَخۡرُجُ مِنۡہَا وَمَا يَنزِلُ مِنَ ٱلسَّمَآءِ وَمَا يَعۡرُجُ فِيہَا‌ۖ وَهُوَ مَعَكُمۡ أَيۡنَ مَا كُنتُمۡ‌ۚ وَٱللَّهُ بِمَا تَعۡمَلُونَ بَصِيرٌ۬

He it is Who created the heavens and the earth in six Days and then Istawa (rose over) the Throne (in a manner that suits His Majesty). He knows what goes into the earth and what comes forth from it, what descends from the heaven and what ascends thereto. And He is with you (by His Knowledge) wheresoever you may be. And Allah is the All-Seer of what you do. [Al-Hadeed. 4]

Allah, The Most High, said:

سَوَآءٌ۬ مِّنكُم مَّنۡ أَسَرَّ ٱلۡقَوۡلَ وَمَن جَهَرَ بِهِۦ وَمَنۡ هُوَ مُسۡتَخۡفِۭ بِٱلَّيۡلِ وَسَارِبُۢ بِٱلنَّہَارِ

It is the same (to Him) whether any of you conceal his speech or declare it openly, whether he be hid by night or go forth freely by day]. [Ar-Rad. 10]

Allah, The Most High, informed us that Luqman, peace be upon him, said to his son, may Allah have mercy upon him:

يَـٰبُنَىَّ إِنَّہَآ إِن تَكُ مِثۡقَالَ حَبَّةٍ۬ مِّنۡ خَرۡدَلٍ۬ فَتَكُن فِى صَخۡرَةٍ أَوۡ فِى ٱلسَّمَـٰوَٲتِ أَوۡ فِى ٱلۡأَرۡضِ يَأۡتِ بِہَا ٱللَّهُ‌ۚ إِنَّ ٱللَّهَ لَطِيفٌ خَبِيرٌ۬

O my son! If it be (anything) equal to the weight of a grain of mustard seed, and though it be in a rock, or in the heavens or in the earth, Allah will bring it forth.

Verily, Allah is [لَطِيفٌ -Subtle and Kind (fully aware of the hidden details of all affairs and of that which will benefit the servants and Who is kind to them and causes that which is good for them to reach them by a means which they had no expectation), [خَبِيرٌ۬ – The Fully Aware, the One knowing fully everything that is, has been or will be, knowing whatever will bring harm or benefit, knowing the true condition of everything and the outcome of everything]. [Surah Luqman. 16] (1)

“O my son, even if (anything) equal to the weight of grain of mustard seed”– Meaning, the tiniest and one of the things with the least value; “and though it be in a rock”– Meaning, in the middle of it; “or in the heavens or in the earth”-Meaning, in any direction of the heavens and the earth; “Allah will bring it forth”– Meaning, due to His boundless and perfect knowledge. This is why Allaah then said:

إِنَّ ٱللَّهَ لَطِيفٌ خَبِيرٌ۬

Allah is Subtle, The Fully Aware- Meaning, He is subtle in His knowledge and being fully aware of all all hidden affairs and secrets, and all that is concealed on land and at sea. The intent behind this is encourage (humankind and Jinn) to pay close attention to Allah and obey Him whenever (and wherever) that may be, and to make one fearful of committing evil deeds, be it a little or a lot. (2)

Allah said:

يَعْلَمُ خَآئِنَةَ ٱلْأَعْيُنِ وَمَا تُخْفِى ٱلصُّدُورُ

Allah knows the fraud of the eyes, and all that the breasts conceal. [Ghafir 19]

The Man Who Came to Imam Ibraaheem Bin Ad’ham to Seek Advice Regarding How to Abandon Sin!

Imam Abdul Ghani Al-Maqdisi, may Allah have mercy upon him, stated in his book at-Tawwaabeen that a man once came to Ibraaheem Bin Adham and said, “O Abu Ishaaq! Indeed I have transgressed against my soul (through evil deeds), so present to me that which will be a deterrent for my nafs and will save [or rescue] my heart”. Ibrahim said to him: “If you accept five affairs and fulfil them, neither will you be harmed due to sinning nor will the enjoyment [or delight from it] bring you destruction. The man said, “Mention them to me O Abu Ishaaq”.

Ibraaheem said: “The first affair is that when you want to disobey Allah – The Mighty and Majestic- do not eat His provision”. The man said, “Where would I eat from when it is case that all that is in the earth is from His provision?” He said, “O you! Is it right that you eat His provision and disobey him?” The man said, “No; mention the second affair to me”.

Ibraaheem said, “If you want to disobey Allah, do not live anywhere in Allah’s earth”. The man said, “This is greater than the first affair! When it is the case that the east, the west and whatever is between them belongs to Him, then where would I live?” Ibraaheem said to him, “O you! Is it right that you eat His provision and live on his earth, yet you disobey him?” The man said, “No; mention the third affair”.

Ibraaheem said, “If you want to disobey Him whilst you are being provided from His provision and living on his earth, then do so in a place where He cannot see you”. The man said, “How can that be when it is the case that He knows everything that is hidden”. Ibraaheem said, “O you! Is it right that you eat his provision, live on his earth and you disobey him whilst he sees you and what you do?” The man said, “No; mention the fourth affair”.

Ibraaheem said, “When the angel of death comes to take your soul, tell him, ‘Delay its departure until I perform sincere repentance and perform righteous deeds for the sake of Allaah’”. The man said, “He (the angel) will not accept that from me”. Ibraaheem said, “O you! When it is the case that you cannot repel death until you repent and you know that there is no delay when it comes to you, then how do you hope to escape?” The man said, “Mention the fifth affair”.

Ibraaheem said to him, “When the Zabaaniyah [i.e. guardians of hell] come to you on yawmul qiyaamah to take you to the fire, do not go with them”. The man said, “Neither will they leave me nor accept that from me”.

Ibraaheem said to him, “So, how do you hope for safety then?” The man said, “O Ibraaheem! This is enough! This is enough! I seek Allah’s forgiveness and repent to Him.” (3)

[1]https://www.salafisounds.com/the-names-attributes-of-allaah-by-abu-talhah-dawood-burbank/

[2] Tafseer As-Sadi

[3] at-Tawwaabeen 285

gray clouds

[25] The Character Trait Most Hated to The Messenger

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

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

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

There was no trait 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 at-Tirmidhi 1973]

Imam Ibn al-Mubarak, may Allah have mercy upon him, said:

“Hadith is written (acquired) from everyone except four: one who often makes mistakes and does not retract, a liar, a person of vain desires who calls others to his Bidah, and a man who does not preserve (memorise what he hears) and then narrates from memory”.

Al-Kifayah, p. 143

By Imam Al-Khatib Al-Baghdadi, may Allah have mercy upon him

Self-Accountability: Timeless Reflections on Humility, Sincerity, and Inner Reform

Written by Abdullah Jallow on . Posted in Basics, Featured, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Scholars of Islam, The Salaf - Pious Predecessors, Worship - 'Ibaadah', Zuhd (Abstinence).

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

Anas Ibn Malik, may Allah be pleased with him, stated:

I accompanied Umar Ibn al-Khattab, may Allah be pleased with him, until he entered a garden. I heard him speaking while there was a wall between us, and he was inside the garden saying: “O Umar Ibn al-Khattab! The leader of the believers! Take heed! By Allah, you must fear Allah, or He will indeed punish you.” [1]

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

“Indeed, the people make their speech very good and appropriate; the one whose speech conforms with his actions is that one who has achieved his portion of (good). And the one whose speech opposes his actions, then he is that one who has rebuked himself’’. [2]

Jubair Ibn Nufair, may Allah have mercy on him, said:

A delegation said to Umar Ibn Al-Khattab, may Allah be pleased with him: “By Allah! We have never seen a man who is more just, speaks the truth more boldly, or is tougher on hypocrites than you, O leader of the believers. You are the best of people after Allah’s Messenger, peace and blessings of Allah be upon him”. In response, Awf Ibn Malik, may Allah be pleased with him, said: “You have lied (or said something contrary to reality)! Certainly, we have seen someone better than him after Allah’s Messenger”. When asked who that was, Awf replied, “Abu Bakr.” Umar said: “Awf has spoken the truth and you have lied (or said something contrary to reality). By Allah! Indeed, Abu Bakr was more fragrant than musk, while I am more lost than a stray camel!” [3]

Abu Ubaydah Ibn Al-Jarrah, may Allah be pleased with him, once led a group in prayer. After he finished, he remarked, “Shaytan has not left me alone until he made me feel more virtuous than those behind me. I will never lead again.” [4]

Abu Hafs, may Allah have mercy upon him, said:

“Whoever does not blame his soul at all times, does not oppose it in all circumstances, and does not compel it at all times to do (the good) it hates to do, he is truly deceived. Anyone who views any aspect of their soul favourably has ruined himself”.

The soul calls for destruction, aiding adversaries, yearning for all that is vile, and following every evil. It inclines towards opposing (what is right). The greatest blessing is to escape its grasp, as it serves as the most significant barrier between a person and Allah . Those who are most aware of this are often the harshest critics of their own souls, holding them in contempt. To despise the self for the sake of Allah is a trait of the righteous, and through this disdain, a person can draw closer to Allah in an instant, far more than through actions. [5]

Imam Al-Aajurree – may Allah have mercy upon him- said:

I will provide you with a similitude that is clear to you. Know that the soul can be compared to a young horse, and the beholder is amazed when he looks at its good appearance and beauty.

The people who possess knowledge regarding it say: It will not yield any benefit until it undergoes proper training and discipline, at which point it will prove to be advantageous – capable of performing well and being of service, leading its rider to commend the results of its training and discipline. However, without discipline, its attractive appearance and beauty will be futile, and its rider will not praise its performance when needed.

If the young horse’s owner heeds the advice of knowledgeable individuals regarding its situation, he will recognize the validity of their counsel and subsequently entrust the horse to a trainer. A horse trainer is only deemed deserving of the title if they are skilled in the training process and possess patience.

If the trainer is well-versed in horse training and understands the most effective approach, the owner will benefit; however, if the trainer lacks expertise in horse training and discipline, he will harm the young horse, expend unnecessary effort, and the rider will be dissatisfied with the outcome.

Should he possess expertise in horse training and disciplinary techniques, yet lack the fortitude to withstand the challenges inherent in the process, seek comfort over perseverance, and exhibit negligence towards the appropriate actions to be taken, he will ultimately ruin and mistreat the young horse, rendering it unsuitable for duty and incapable of running, resulting in a discrepancy between its outward appearance and its actual capabilities.

If the owner of the young horse was also its trainer, he would feel remorse when regret becomes futile due to his neglect. So, when a task is required, he looks at another horse whose assistance is requested and given and moves swiftly when necessary. However, when he asks his horse for help and requests it to move swiftly, he receives no answer and the horse refuses to comply. All of this is a result of his negligence in training the horse and his impatience after acknowledging it. Consequently, he starts to blame himself, saying: “Why was I negligent and why did I fall short? Truly, my impatience has caused everything I detest”. And Allah’s Aid is sought! Consider and comprehend this similitude, may Allah have mercy on you, so that you may be successful and saved. [6]

Jundub Al-Bajalee, may Allah be pleased with him, said:

“The example of one who admonishes the people but forgets himself is like a lamp that gives light to others and burns itself”. [7]

[1] Al-Muwatta 2860

[2] Al-Fawaa’id by Imaam Ibnul Qayyim. page 213

[3] at-Tarikh Al-Kabir 4/266

[4] Musannaf Ibn Abee Shaybah 1/358

[5] Ighatha Al-Lahfan 94

[6] An Excerpt from Adab An-Nufus. Page 5

[7] Az-Zudh. By Imam Ahmad. 330

Examples of the Reverence and Dedication to the Qur’an Among the Pious Predecessors

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

Abu Salamah, may Allah be pleased with him, said: “Whenever Abu Musa, may Allah be pleased with him, sat with Umar, may Allah be pleased with him, he may say to him, ‘O Abu Musa! Give reminder’. He recited”. [1]

Abdullah Ibn Mas’ud, may Allah be pleased with him, said: “Whoever is able to learn something from the Qur’an, then let him do so. Indeed, the houses that are deprived of good the most are the ones where there is no recitation of Allah’s Book, because the houses in which there is no recitation is like the demolished houses without inhabitants. Indeed shaytan exits a house in which Surah Al Baqarah is heard”. [2]

He also said: “The hearts are receptacles so busy filling them with the Qur’an and do not busy them with other than it.” [3]

Ibn Abba, may Allah be pleased with him and his father, said: “It would be more beloved to me to recite Surah Al-Baqarah during the night than recite the (entire) Qur’an haphazardly”. [4]

Ubayd Bin Ja’d, may Allah have mercy upon him, reported from a man from who said: I heard the people in the towns saying that Salaman Al-Farisi, may Allah be pleased with him, is in the Masjid, so they approached him until about a thousand people gathered. He stood up and said, “Sit down, sit down”. When they sat down, he started reciting Surah Yusuf, then the people began moving away and departing until about a hundred were left. He became angry and said, “So you wanted adorned speech, but then I recited to you the book of Allah and you left!” [5]

Masruq, may Allah have mercy upon him, said: A man from the people of Makkah said to me: “This is the place where your brother Tameem Ad-Daaree, may Allah be pleased with him, used to stand. Indeed, one night I saw him until in the morning or nearly morning time, while he was crying and reciting:

أَمۡ حَسِبَ ٱلَّذِينَ يَعۡمَلُونَ ٱلسَّيِّـَٔاتِ أَن يَسۡبِقُونَا‌ۚ سَآءَ مَا يَحۡكُمُونَ

Or does those who do evil deeds think that they can outstrip Us (i.e. escape Our Punishment)? Evil is that which they judge! [Al-Ankabut. 4] [6]

Muqatil Bin Hayyan, may Allah have mercy upon him, said: “I once prayed behind Umar Bin Abdil Azeez, may Allah have mercy upon him, so he read [وَقِفُوهُمۡ‌ۖ إِنَّہُم مَّسۡـُٔولُونَ- But stop them (i.e. when the wrong doers will be held to account on the day of judgement), verily they are to be questioned] [As-Saffat. 24]. He kept on repeating it and was not able to go past it (i.e. due to the severity of what the verse meant). [7]

Maymun Bin Mihran, may Allah have mercy upon him, said: “Once Umar Bin Abdul Azeez, may Allah have mercy upon him, cried after reciting the verse: [أَلۡهَٮٰكُمُ ٱلتَّكَاثُرُ-The mutual rivalry for piling up of worldly things diverts you]. Then he recited [حَتَّىٰ زُرۡتُمُ ٱلۡمَقَابِرَ  – until you visit the graves (i.e. till you die)]. Then he said, ‘I will not see the graves except as a visitor and the one who visits them must either be returned to paradise or hell'”. [8]

Aamir Bin Abdi Qays, may Allah have mercy upon him, said, “I don’t care what escapes me from the worldly things after knowing this verse:

وَمَا مِن دَآبَّةٍ۬ فِى ٱلۡأَرۡضِ إِلَّا عَلَى ٱللَّهِ رِزۡقُهَا وَيَعۡلَمُ مُسۡتَقَرَّهَا وَمُسۡتَوۡدَعَهَا‌ۚ كُلٌّ۬ فِى ڪِتَـٰبٍ۬ مُّبِينٍ۬

And no (moving) living creature is there on earth but its provision is due from Allah.  And He knows its dwelling place and its deposit (in the uterous, grave, etc.). all is in a Clear Book (Al-Lauh Al-Mahfuz – the Book of Decrees with Allah). [Surah Hud. Aayah 6]

And the statement of Allah:

مَّا يَفۡتَحِ ٱللَّهُ لِلنَّاسِ مِن رَّحۡمَةٍ۬ فَلَا مُمۡسِكَ لَهَاۖ وَمَا يُمۡسِكۡ فَلَا مُرۡسِلَ لَهُ ۥ مِنۢ بَعۡدِهِۚ

Whatever of mercy (i.e.of good), Allah may grant to mankind, none can withhold it, and whatever He may withhold, none can grant it thereafter. [Fatir. 2] [9]

Malik Bin Deenaar, may Allah have mercy upon him, said: “When the Qur’an is recited to the truthful people, their hearts become enraptured by the Afterlife”. [10]

Ibn Wahb, may Allah have mercy upon him, said:  “It was said to the sister of Malik Bin Deenaar: ‘What did Malik use to busy himself with in the house?’ She replied, ‘With the Mushaf and recitation'”. [11]

[1] Siyar A’lam An-Nubulaa 1/280

[2] Hilyah Al-Awliyaa (Tahdhib). 1/119

[3] Az-Zuhd 298. By Imam Ahmad

[4] Sifah As-Safwah Safwa 1/372

[5] Hilyah Al-Awliyaa (Tahdhib) 1/163

[6] Mawsu’ah 1/256-257 by Ibn Abee Dunya

[7] Mawsu’ah 3/255

[8] Mawsu’ah 3/255

[9] Mawsu’ah 1/279

[10] Sifah As-Safwah. 3/204

[11] Siyar A’lam An-Nubulaa 2/736