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Neither were they governed nor guided by Netanyahu’s ideas

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

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

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

“Bani Isra’eel used to be ruled and guided by prophets. Whenever a prophet died, another would take over his place. There will be no prophet after me, but there will be Caliphs who will increase in number.” The people asked, “O Allah’s Messenger! What do you order us (to do)?” He said, “Obey the one who will be given the pledge of allegiance first. Fulfil their (i.e. the Caliphs) rights, for Allah will ask them about (any shortcoming) in ruling those Allah has put under their guardianship.” [Sahih Al-Bukhari 3455]

Imam Ibn Hajr, may Allah have mercy upon him, said:

“Whenever corruption appeared amongst them, Allah sent a Prophet to rectify their affairs and put an end to that which they changed in the rulings of the Torah”.

An Excerpt From ‘Fat’hul Baaree Sharh Saheeh Al-Bukhaari’. Vol 6. page 607. Publisher: Daarus Salaam. 1st Edition 1421AH (Year 2000)

Read: Who are Bani Israel in reality?

A Brief Discussion on the Attribution to the Offspring of Prophet Yaqub In Our Era

Visit: https://www.islammoses.com/im/

Verse 11 Surah Al-Mujaadilah

Written by Abdullah Jallow on . Posted in Articles, Da'wah - Calling To Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, 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 إِذَا قِيلَ لَكُمْ تَفَسَّحُوا فِي الْمَجَالِسِ فَافْسَحُوا يَفْسَحِ اللَّهُ لَكُمْ ۖ وَإِذَا قِيلَ انْشُزُوا فَانْشُزُوا يَرْفَعِ اللَّهُ الَّذِينَ آمَنُوا مِنْكُمْ وَالَّذِينَ أُوتُوا الْعِلْمَ دَرَجَاتٍ ۚ وَاللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ

O you who believe, when you are told to make space in the gatherings (for others), then make space, Allāh will make space for you (in your homes and provision in Paradise). And when you are told to arise (towards goodness, the prayer, or battle), then depart. Allāh will raise those who believe among you (for their obedience to the Messenger) and those given knowledge by degrees (over others). And Allāh is all-aware of whatever you do. [Al-Hujurat 11] [a]

This is a practical code of behaviour commanded by Allah to His believing slaves- that when they come together in one of their gatherings, some of them or some of those who have already arrived should make room (for others), for indeed it is part of good etiquettes to make room for him (i.e. the other person) to reach his goal. And this is not to harm the one who is (already) in the gathering in any way; rather he enables his brother to reach his goal without him being harmed, and reward is given in accordance with a deed. Indeed, whoever makes room, Allah makes room for him, and whoever shows generosity to his brother, Allah will show him generosity.

وَإِذَا قِيلَ انْشُزُوا

And when you are told to rise up.

Meaning: To rise up and retire from your gathering for an (obligatory or important) need [i.e. prayer etc], then [فَانْشُزُوا – rise up] – Meaning: proceed towards the fulfilment of that beneficial affair, for indeed the fulfilment of the likes of these matters is connected to knowledge and Iman.

And Allah, The Most High, will exalt in degree the people of knowledge and Iman in accordance with what He has portioned out for them from knowledge and Iman.

وَاللَّهُ بِمَا تَعْمَلُونَ خَبِير

And Allah is all-Aware of whatever you do.

Meaning: Allah, The Most High, rewards every performer of deeds in accordance with his [or her] deeds-if they are good, there will be good recompense, and if evil, there will be an evil recompense.

In this verse is a virtue of knowledge, whose beautification and fruitful outcome is to discipline oneself with its etiquettes and act in accordance with what it necessitates.

An Excerpt from Tafsir As-Sadi

[a]https://www.thenoblequran.com/q/#/search/58_11

Verse 52 Surah Al-An’am

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

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

Allah, The Most High, said:

لَا تَطۡرُدِ ٱلَّذِينَ يَدۡعُونَ رَبَّهُم بِٱلۡغَدَوٰةِ وَٱلۡعَشِىِّ يُرِيدُونَ وَجۡهَهُ ۥ‌ۖ مَا عَلَيۡكَ مِنۡ حِسَابِهِم مِّن شَىۡءٍ۬ وَمَا مِنۡ حِسَابِكَ عَلَيۡهِم مِّن شَىۡءٍ۬ فَتَطۡرُدَهُمۡ فَتَكُونَ مِنَ ٱلظَّـٰلِمِينَ

And turn not away those who invoke their Lord, morning and afternoon seeking His Face. You are accountable for them in nothing, and they are accountable for you in nothing, that you may turn them away, and thus become of the Zalimun (unjust). [Al-An’aam. 52]

Meaning:

O Prophet! Do not keep the weak Muslims away from sitting with you, who worship their Lord at the beginning of the day and at the end of it, wanting -through their righteous deeds – the Face of Allah. You are not accountable for anything regarding the deeds of these poor people, but their account of deeds is with Allah, and they are not accountable for anything regarding your deeds. If you distance them, then indeed, you are among those who transgress the limits imposed by Allah – those who place things in other than their right place.

at-Tafseer Al-Muyassar

Some Whispers of Shayṭān That Hinder Enjoining Good and Forbidding Evil

Written by Abdullah Jallow on . Posted in Da'wah - Calling To Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', 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, said:

Undoubtedly, the devil seeks to dissuade individuals from fulfilling what Allah has obligated to them with regards to enjoining good and forbidding evil through various forms of doubt and misinterpretation. At times, he may approach them by suggesting that they are lacking and not perfect, questioning how they can command and forbid! At other moments, he may instill fear of being perceived as insincere in their actions. All of this is a cunning ploy of the devil, for it is not a prerequisite for one who commands and forbids to be flawless. Rather, they should enjoin the good they are aware of and forbid the evil, even if they themselves possess shortcomings or some sins.

He should be eager to fulfill what Allah has commanded and abandon what Allah has forbidden, but this does not prevent him from that (i.e. from enjoining good and forbidding evil), rather he should strive and fear Allah by enjoining good and forbidding evil based on clear sightedness. He does not enjoin except based on clear sightedness and knowledge, as Allah said:

قُلْ هَذِهِ سَبِيلِي أَدْعُو إِلَى اللَّهِ عَلَى بَصِيرَةٍ

Say, this is my path; I invite to Allah with insight. [Yusuf: 108]

If he observes within his household or among his brothers someone being negligent regarding the prayers, this is a clear matter that does not require extensive knowledge; prayer is well-known to all. Therefore, it is incumbent upon him to enjoin good, saying: “O my brother, fear Allah, join the Muslims in prayer, and safeguard it,” employing a good manner and making the person fearful of Allah’s punishment and the sickness of their heart. Therefore, O brother, you must enjoin good and forbid evil, even if you have some shortcomings.  [1]

Imām al-Nawawī, may Allah have mercy on him, said: “The scholars said: It is not a condition for the one who enjoins good and forbids evil that he himself be perfect in his state, fully practicing what he commands, and completely avoiding what he forbids. Rather, he is still obliged to enjoin good even if he himself falls short in what he commands, and he must forbid evil even if he himself is involved in what he forbids. For he is required to do two things: to command and forbid himself, and to command and forbid others. So if he fails in one of them, how could that make it permissible for him to neglect the other?” [2]

Al-Qāḍī Abū Yaʿlā, may Allah have mercy upon him, said: “It is more befitting (or obligatory) that the one who enjoins good and forbids evil is from among those known for modesty, integrity, uprightness, and one accepted among the people; because when he is of such a description, the one being admonished will hold him in awe, and may respond to him and return to what he says… And because a person of this quality—his words have a stronger impact on the hearts and are closer to being accepted.” [3] [end of quotes]

In expressing all of this, it is important to always remember that despite our imperfections and transgressions, we are still obligated to enjoin good and forbid evil based on ability. Nevertheless, we must not be complacent regarding the serious repercussions of failing to adhere to the principles we advocate for others or neglecting to abstain from the actions we advise others to avoid. “A man will be brought on the Day of Resurrection and thrown in the (Hell) Fire, so that his intestines will come out, and he will go around like a donkey goes around a millstone. The people of (Hell) Fire will gather around him and say: “O so-and-so! What is wrong with you? Didn’t you use to order us to do good deeds and forbid us to do bad deeds?” He will reply: “Yes, I used to order you to do good deeds, but I did not do them myself, and I used to forbid you to do bad deeds, yet I used to do them myself.” [Sahih al-Bukhari 3267]

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

There are two strengths within the soul: the strength of abstinence and the strength of courage. The reality of patience is that one makes the strength of courageousness a means of action in what benefits him and the strength of abstinence a means of action in refraining from what is harmful to him. Among the people, there is one whose patience in carrying out what benefits him and being firm upon it is stronger than his patience in refraining from what is harmful to him; so he exercises patience in facing difficulty whilst carrying out acts of obedience, but he does not exercise patience in refraining from urges towards what he is forbidden. And among them, there is one whose patience in refraining from things that are in opposition to the religion is stronger than his patience in carrying out acts of obedience, and among them there is one who does not exercise patience in both affairs. The best of people are those who fulfil both affairs. Many people patiently bear the hardship of praying Tahajjud during hot and cold nights, and the difficulty in fasting; but they do not exercise patience in refraining from looking at forbidden things. Many people exercise patience in refraining from looking at the forbidden things and inclination towards [forbidden] images, but they do not exercise patience in commanding good and forbidding evil. [4]

Umar Bin Abdil Azeez, may Allah have mercy upon him, said to Khalid Bin Safwan, may Allah have mercy upon him, “Admonish me”. Khalid said, “O leader of the believers! There are a people who have been deluded by Allah’s concealment of (their sins, flaws, etc.), and the good praise (received) has put them to trial; thus, do not allow the ignorance of others (about your reality) to override what you know about yourself. May Allah protect us and you from being misled by Allah’s concealment of (our sins, flaws, etc), and from being pleased with the praise (received), falling short and neglecting that which Allah has obligated to us, and inclining towards (vain) desires.” He (Umar) wept and stated, “May Allah protect us and you from following (vain) desires”. [5]

[1]Parapgrasedhttps://binbaz.org.sa/fatwas/3357/%D8%AD%D9%83%D9%85-%D9%85%D9%86-%D9%8A%D8%A7%D9%85%D8%B1-%D8%A8%D8%A7%D9%84%D9%85%D8%B9%D8%B1%D9%88%D9%81-%D9%88%D9%8A%D9%86%D9%87%D9%89-%D8%B9%D9%86-%D8%A7%D9%84%D9%85%D9%86%D9%83%D8%B1-%D9%88%D8%B9%D9%86%D8%AF%D9%87-%D8%AA%D9%82%D8%B5%D9%8A%D8%B1

[2] Sharḥ Ṣaḥīḥ Muslim 2/23)

[3] Risālat al-Amr bil-Maʿrūf p.47

[4] An Excerpt from Uddah As-Saabireen. page 37

[5] Tahdheeb Al-Hilyah 2/485

With Appreciation and Honesty – A Brief Exhortation to The Pragmatic Muslim Doctor

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

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

Medical practice is one of the noblest professions, as it concerns the essence of human life. Its primary objective is to safeguard health, enhance physical well-being, and prevent the risk of illness (by the Will of Allah). The demand for medical care is great indeed, as individuals require it in various circumstances. Good health is essential for performing tasks and fulfilling obligations in this life, which underscores the very purpose of human existence. Allah, The Most High, said:

وَمَا خَلَقْتُ الْجِنَّ وَالْإِنسَ إِلَّا لِيَعْبُدُونِ

And I (Allah) created not the jinns and humans except they should worship Me (Alone)]. [51:56]

Therefore, the primary objective of medicine is to maintain health, enhance the physical condition of the body, and protect it from disease. One of the great merits of medicine is its role in preserving life, which is one of the five necessities that Islam safeguards, namely: religion, life, intellect, honour and wealth. Medicine serves to assist both individuals and society in averting harm. It is well known that the Messenger, peace and blessings of Allah be upon him, stated: “There should be neither harming nor reciprocating harm.” [Ibn Majah 2341]

It represents the fulfillment of the duty to co-operate in righteousness and piety from a different perspective. In this context, the doctor embodies Allah’s command:

وَتَعَاوَنُوا عَلَى الْبِرِّ وَالتَّقْوَىٰ

Help you one another in Al-Birr and At-Taqwa (virtue, righteousness and piety).. [5:2]

It represents the fulfilment of the Messenger’s statement found in the hadith of Usamah Bin Sharik, who said: A Bedouin said, “O Messenger of Allah! Should we seek medical treatment?” He replied: 

“Seek medical treatment, for Allah has not created any disease except that He has also created a remedy for it, except for one disease: old age”. [Abu Dawud Number 3855]

The Prophet, peace and blessings of Allah be upon him, referred to old age as a disease – the weakness of old age; but not one of the diseases that are transient ailments due to the different physical features and changing atmospheres; but rather, old age is likened to disease because it brings harm and diseases that may be followed by death. [a]

The doctor should hope for the reward and (good) recompense from Allah, being sincere in their profession and not engage in the practice of medicine solely for the sake of recognition; rather, their commitment should be sincere, with a focus on seeking Allah’s reward. The Messenger, peace and blessings of Allah be upon him, said:

“Actions are (judged) by intentions and every person will have what he intended. So he whose migration was to Allah and His Messenger, his migration is to Allah and His Messenger. And he whose migration was for some worldly (gain) or for a woman to marry, then his migration is to that for which he migrated”. [Al-Bukhari and Muslim]

A doctor must fear Allah concerning the matters for which they are sought for advice, particularly those pertaining to the rights of individuals. This includes situations where a patient requests a medical certificate for illness, seeks documentation to verify their fitness for work, or inquires about specific medications. This also includes assessments regarding a woman’s health status to determine if she can safely use contraception to prevent pregnancy, or if her condition necessitates the removal of her ovaries. The Messenger, peace and blessings of Allah be upon him, said: “The consultee is in a position of trust”. [Sahih Abu Dawud 5128]

The “Consultee” is the person whose opinion is sought concerning a matter of Maslahah, which pertains to issues that brings about benefit and prevent harm. This individual holds a position of trust regarding the inquiries made of him, and it is impermissible to mislead the the one seeking advice by withholding information that could bring about beneficial outcomes. [b]

This hadith is an evidence, showing that the consultee has to (advise) with the course of action and opinion -in relation to the consultation – that which he would do for himself. And it is not permissible that he directs his Muslim brother to something he would not be pleased with for himself. [c]

The Muslim doctor must refrain from using the patient as a subject for testing the efficacy of a medication, particularly if there is concern regarding significant adverse effects. Such experimentation would undermine the dignity that Allah has granted to the children of Adam. Allah said:

وَلَقَدۡ كَرَّمۡنَا بَنِىٓ ءَادَمَ وَحَمَلۡنَـٰهُمۡ فِى ٱلۡبَرِّ وَٱلۡبَحۡرِ وَرَزَقۡنَـٰهُم مِّنَ ٱلطَّيِّبَـٰتِ وَفَضَّلۡنَـٰهُمۡ عَلَىٰ ڪَثِيرٍ۬ مِّمَّنۡ خَلَقۡنَا تَفۡضِيلاً۬

And indeed We have honoured the Children of Adam, and We have carried them on land and sea, and have provided them with At-Taiyibat(lawful good things), and have preferred them above many of those whom We have created with a marked preference]. [Al-Is’raa 70]

This deed negates the command to safeguard the blood of a Muslim. The Prophet said: “A Muslim is the brother of another Muslim, so he should not oppress him, nor should he hand him over to an oppressor. Whoever fulfilled the needs of his brother, Allah will fulfil his needs; whoever brought his (Muslim) brother out of discomfort, Allah will bring him out of a discomfort from the discomforts of the Day of Resurrection, and whoever screened a Muslim, Allah will screen him on the Day of Resurrection”. [Al-Bukhari 2442]

If the Muslim doctor is confident that the potential harm from the medication is less than the harm resulting from the persistence of the illness, it is permissible to administer the medication, as it involves selecting the lesser of two harms. The doctor should consult with scholars concerning matters pertinent to their profession and to refrain from engaging in issues without a solid understanding of Shariah. Caution should be exercised regarding the irrationalities and misleading perspectives of Freud, as well as the theories of Darwin, to avoid being misled by their assertions. [d] The Prophet said:

“A slave (of Allah) may utter a word which pleases Allah, without giving it much importance, and because of that Allah will raise him to degrees (of reward); a slave (of Allah) may utter a word (carelessly) which displeases Allah, without thinking of its gravity, and because of that he will be thrown into the Hell-fire”. [Al-Bukhari 6478]

The Muslim doctor must exercise caution regarding the information disseminated in medical journals and textbooks, refraining from accepting all content without verifying its accuracy. Knowledge is fundamentally established through either reliable transmission or a well-founded perspective. It is essential to scrutinise the medical practices attributed to the Prophet, peace and blessings of Allah be upon him, to ensure the authenticity of their chains of transmission. Additionally, medical knowledge derived from opinions, such as those obtained through research and study, should be critically evaluated to determine their validity, potential flaws, or any moral implications. The doctor should not become a willing agent for those who oppose the tenets of Islam and seek to undermine the well-being of Muslims. Instead, he must recognise that all contemporary medical information requires thorough investigation and validation.

A doctor must recognise that their medical knowledge serves merely as a tool for healing. The outcomes and efficacy of that healing are finally in the hands of Allah, who determines whether to grant recovery and wellness. Allah stated that Prophet Ibrahim, peace be upon him, said:

وَإِذَا مَرِضْتُ فَهُوَ يَشْفِينِ

And when I am ill, it is He (Allah) who cures me.

Therefore, Allah is the one who gives cure and not others. The doctor should make this known to the patient. They should be pleased with Allah’s Divine Will and Decree. Abdullah Ibn Abbas, may Allah be pleased with him and his father, said:

“Once I was riding behind the Prophet, peace and blessings of Allah be upon him, so he said: ‘O young man! I shall teach you some words (of advice). Be mindful of Allah, and Allah will protect you. Be mindful of Allah, and you will find Him in front of you. If you ask, ask Allah (Alone). If you seek help, seek help from Allah (alone). Know that if the nation were to gather together to benefit you with something, they would not benefit with anything except that which Allah has already recorded for you. If they gather to harm you by something, they would not be able to harm you by anything except what Allah has already recorded against you. The pens have been lifted and the pages have dried’’. [at-Tirmidhee 20516]

So neither should a doctor be beguiled by their medicine nor express objections to the power and position of their Lord (Allah). They should know that the affairs of the creation alternate based on Allah’s decrees.

 An Excerpt from Akhlaq at-Tabib Al-Muslim pages 4- 18

[a] Tuhfah Al-Ahwadhee 6/159

[b] Mirqaat Al-Mafaateeh Sharh Mishkaat Al-Masaabee 4/259

[c] Awnul Ahadis Samadi, Sharhu Al-Adab Al-Mufrad’ 1/283 By Al-Allamah Zayd Bin Hadi Al-Mad’khali, may Allah have mercy upon him.

[d]http://www.aboutatheism.net/articles/juvtbpd-understanding-the-two-definitions-of-science-and-scientific-enquiry.cfm

The Ummah is Sufficed

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

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

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

Muhammad’s, peace and blessings of Allah be upon him, Ummah is not in need of anyone after him; rather the only need they have is someone to convey what he came with (conveyed).

Muhammad’s message is comprehensive, universal and preserved. This universality, comprehensiveness and preservation is not limited to (any time, place or situation), rather it is comprehensive for those to whom he was sent (all the nations of world and the Jinn) and also regarding everything that is needed in the fundamental and subsidiary issues of the religion.

Muhammad’s message is sufficient, all embracing and universal- nothing else is needed besides it. It has not isolated any truth needed by his Ummah in their sciences and deeds.

The Messenger of Allah did not leave this world until he taught his Ummah everything. He even taught them the etiquettes of using the toilet, the etiquettes of sexual relations, sleep and after waking up, eating, drinking and travel. He  taught them the etiquettes of speech and silence, the etiquettes of keeping company with the people and seclusion. He taught them about illness, good health, poverty and wealth – all matters related to life and death.

He described Allah’s throne, the angels, the jinn, the hell fire and the day of judgement in such a manner as if one has seen them with the naked eye. He informed them about their Lord and His Perfect Names and Attributes, and that Allah alone is their true object of worship. He informed them about the Prophets of old and their nations – the events that took place between them and their nations – in such a manner as if one was present at that time. He informed them about all the means to good and the paths of evil- in general and in detail- which no other prophet informed his nation.

He informed them about death and what will take place in the grave – either bliss or punishment. He taught them the evidences and proofs of Tawhid,  Prophet hood and the Afterlife, and he refuted all the sects of disbelief and misguidance.

He taught them war strategies- how to confront the enemy, the way to achieve victory and conquests. If only they knew and understood these matters in the correct manner, they would not be overcome by their enemy.

He informed them about the plots of Iblees and the ways through which he approaches them, and the ways to repel those plots and plans. He informe them about the soul- its characteristics and faults- in such a manner that they are not in need of anyone else to tell them about it. He taught them how to live their daily lives and had they acknowledged and acted upon this, their worldly affairs would be accomplished. He brought them all the means of success in this life and the next, and they do not need anyone besides him. So how can it be said that the path of Muhammad is in need of something else outside of it. The reason for such a claim is due to the weak and little understanding of a person. Allah, The Most High, said:

أَوَلَمْ يَكْفِهِمْ أَنَّا أَنزَلْنَا عَلَيْكَ الْكِتَابَ يُتْلَىٰ عَلَيْهِمْ ۚ إِنَّ فِي ذَٰلِكَ لَرَحْمَةً وَذِكْرَىٰ لِقَوْمٍ يُؤْمِنُونَ

Is it not sufficient for them that We have sent down to you the Book (the Qur’an) which is recited to them? Verily, herein is mercy and a reminder (or an admonition) for a people who believe.

Allah, The Most High, said:

وَنَزَّلْنَا عَلَيْكَ الْكِتَابَ تِبْيَانًا لِّكُلِّ شَيْءٍ وَهُدًى وَرَحْمَةً وَبُشْرَىٰ لِلْمُسْلِمِينَ

And We have sent down to you the Book (the Qur’an) as an exposition of everything, a guidance, a mercy, and glad tidings for those who have submitted themselves (to Allah as Muslims).

Allah, The Most High, said:

يَا أَيُّهَا النَّاسُ قَدْ جَاءَتْكُم مَّوْعِظَةٌ مِّن رَّبِّكُمْ وَشِفَاءٌ لِّمَا فِي الصُّدُورِ وَهُدًى وَرَحْمَةٌ لِّلْمُؤْمِنِينَ

O mankind! There has come to you a good advice from your Lord (i.e. the Qur’an, ordering all that is good and forbidding all that is evil), and a healing for that (disease of ignorance, doubt, hypocrisy and differences, etc.) in your breasts, – a guidance and a mercy (explaining lawful and unlawful things, etc.) for the believers.

An Excerpt from I’lam Al-Muwaqqi’een 4/375-377

War-Mongers and War-Profiteers Cannot Conflate Strategic Maneuvering with Treachery

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

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

Ka’b Bin Malik, may Allah be pleased with him, said: “When the Prophet, peace and blessings of Allah be upon him, intended to go on an expedition (against a people with whom there is no treaty and war was declared), he always pretended to be going somewhere else, and he would say, ‘War is stratagem'”. [1]

Imam at-Tabari, may Allah have mercy upon him, said: “To give a wrong impression – during war – through Mu’aaradah [i.e. making one’s statements or actions obscure (ambiguous) to mislead the opponent about one’s real plans] is allowed”. [2]

Ibn al-Arabi Al-Maliki, may Allah have mercy upon him, said, “Stratagem during war takes place through concealment and giving a wrong impression (to the opponent)”. [3]

The scholars unanimously agree that it is permissible to deceive the unbelievers (i.e. when a Muslim country declares war), but this is not permissible if it violates a covenant or an agreement that was made for a guarantee of safety. [4]

However, stratagem does not necessitate treachery. Abu Al-l Fayd, may Allah have mercy upon him, narrated that Sulaym Ibn Amir, may Allah have mercy upon him, reported that there was a peace treaty between Mu’aawiyah, may Allah be pleased with him and his father, and the Byzantines. He was marching towards their country and when the covenant came to an end, he would attack them. A man came on a horse, saying, “Allah is the Most Great! Allah is the Most Great! Let there be fulfillment and not treachery!” Mu’aawiyah sent for him and questioned him about that. He said: “I heard Allah’s Messenger, peace and blessings of Allah be upon him, say, “When one has a covenant with people he must not strengthen or loosen it until its term comes to an end or he brings it to an end in agreement with them”. He said, “So Mu’aawiyah returned with the people”. [5]

Abdullah Ibn Umar, may Allah be pleased with him and his father, reported that Allah’s Messenger, peace and blessings of Allah be upon him, said: “When Allah gathers the earlier and later generations on the Day of Resurrection, He will raise a banner for every treacherous person and it will be announced that this is the treachery of this person, the son of this person”. [6]

[1] Sunan Abu Dawud. Hadeeth Number 2637

[2] Sharh Saheeh Muslim Vol 12. Page 40

[3] Fat-hul Baaree Sharh Saheeh Al-Bukhaaree. Vol 6. Pages 190-191

[4] An Excerpt from Awnul Ma’bood Sharh Sunan Abee Dawud Vol 7. Page 214

[5] Sunan At-Tirmidhee 1580

[6]Saheeh Muslim. Hadeeth Number 1735

 

river beside trees and grass field

Verses 94-95 Surah Al-A’raf

Written by Abdullah Jallow on . Posted in Fitnah, History of Islam, Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Prophets, Qur'aan, Scholars of Islam, Worship - 'Ibaadah'.

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

Allah, The Most High, said: said:

وَمَا أَرْسَلْنَا فِي قَرْيَةٍ مِّن نَّبِيٍّ إِلَّا أَخَذْنَا أَهْلَهَا بِالْبَأْسَاءِ وَالضَّرَّاءِ لَعَلَّهُمْ يَضَّرَّعُونَ
ثُمَّ بَدَّلْنَا مَكَانَ السَّيِّئَةِ الْحَسَنَةَ حَتَّىٰ عَفَوا وَّقَالُوا قَدْ مَسَّ آبَاءَنَا الضَّرَّاءُ وَالسَّرَّاءُ فَأَخَذْنَاهُم بَغْتَةً وَهُمْ لَا يَشْعُرُونَ

And We sent no Prophet unto any town (and they denied him), but We seized its people with suffering from extreme poverty (or loss in wealth) and loss of health and calamities, so that they might humiliate themselves (and repent to Allah). Then We changed the evil for the good, until they increased in number and in wealth, and said: “Our fathers were touched with evil (loss of health and calamities) and with good (prosperity, etc.).” So We seized them of a sudden while they were unaware. [Al-A’raaf 94-95]

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

Meaning, they said: “This is something normal that has not ceased since the earlier and later generations and is still happening among the later generations. At times they were in a state of ease and at other times they encountered hardships- at times there was happiness and at other times there was sorrow, according to the alternation of time periods”.

They thought that neither is there an admonition or reminder to pay attention to nor that this is Istidraj (i.e. being gradually led to destruction while they persist in sin), until when they rejoiced in what they were given and this worldly life became the most important thing in their minds, Allah seized them with punishment.

“Suddenly while they were unaware”– Meaning, it never occurred to them that they may encounter destruction, and they thought that they possessed full control over what Allah bestowed on them and that neither will they cease to exist nor leave it behind.

An Excerpt from Tafseer 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.

 

Greater Love for Allah and Devotion to Him Means Less Attachment to Forbidden Images and Desires

Written by Abdullah Jallow on . Posted in Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Scholars of Islam, Worship - 'Ibaadah', Zuhd (Abstinence).

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

Shaikh Al-Islam Ibn Taymiyyah, may Allah have mercy upon him, said:

If the heart loves Allah and devotes all the religion sincerely to Him, it will not give a share of this love to anyone else, let alone being afflicted with infatuation; but when afflicted with infatuation, this is due to its deficient love of Allah. This is why due to Yusuf’s, peace be upon him, love of Allah and sincerely devoting all the religion to Allah alone, he did not depart from it; rather Allah said:

ڪَذَٲلِكَ لِنَصۡرِفَ عَنۡهُ ٱلسُّوٓءَ وَٱلۡفَحۡشَآءَ‌ۚ إِنَّهُ ۥ مِنۡ عِبَادِنَا ٱلۡمُخۡلَصِينَ

Thus it was, that We might turn away from him evil and illegal sexual intercourse. Surely, he was one of Our chosen, guided slaves.

But as for the wife of the Azeez, she and her people were polytheists, and due to this she was afflicted with infatuation. [1]

Those people whose hearts are infatuated with images receive the greatest punishment and the smallest reward. This is because if the heart of the one who is infatuated with images continues to be attached and is enslaved, various types of evils, loss and corruption will be gathered for him, which none besides Allah can enumerate. Even if he is safe from committing a major lewd act, the continuous attachment of the heart to the image without committing a lewd act is a greater than the harm that afflicts a person who commits a sin and then repents, thus the effect of that sin ceases to exist in his heart. The greatest aspect of this calamity is when the heart turns away from Allah. This is because when the heart tastes the worship of Allah and being sincere to Him, there will never be anything sweeter than that- neither tastier and enjoyable nor better. A person does not abandon something beloved to him except due to another beloved thing that is more beloved to him, or due to fearing harm. The heart is turned away from a corrupt love by an upright love or due to fearing harm. Allah, The Exalted said about Yusuf, peace be upon him:

ڪَذَٲلِكَ لِنَصۡرِفَ عَنۡهُ ٱلسُّوٓءَ وَٱلۡفَحۡشَآءَ‌ۚ إِنَّهُ ۥ مِنۡ عِبَادِنَا ٱلۡمُخۡلَصِينَ

Thus it was, that We might turn away from him evil and illegal sexual intercourse. Surely, he was one of Our chosen, guided slaves. [Yusuf. 24]

Thus, Allah turned His servant away from that which would plunge one into evil due to inclining towards an image and being attached to it, and turns him away from lewd conduct due to his sincerity to Allah. [2]

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

Hearts that are emptied of love for Allah, turned away from Him and seeking remedy from others besides Him, are afflicted with infatuation with images. This is because when the heart is filled with love for Allah and a strong love for meeting Him, this infatuation with images is repelled from it. For this reason, Allah, The Most High, stated about Yusuf, peace be upon him:

كَذَٰلِكَ لِنَصْرِفَ عَنْهُ السُّوءَ وَالْفَحْشَاءَ ۚ إِنَّهُ مِنْ عِبَادِنَا الْمُخْلَصِينَ

Thus it was, that We might turn away from him evil and illegal sexual intercourse. Surely, he was one of Our chosen, guided slaves.

This shows that sincerity is a means to repelling (evil). Because of this, some of the pious predecessors said: “Infatuation is an agitation in empty hearts”. Meaning: emptied of other than what they crave for. [3]

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

Quote:

know that desires (vain) desires urges a person towards immediate pleasures without him contemplating its evil consequences and urges him towards short-lived pleasures, even though it is a cause of pain and harm in this life and a barrier to pleasure in the Hereafter. As for a sensible person, he keeps away from pleasures whose result will be pain and desires whose result will be regret. This is enough as praise regarding what sound intellect necessitates and a rebuke against (vain) desires.

A sensible person should know that those who are addicted to lowly desires reach a state in which they no longer enjoy themselves, but at the same time they are unable to abandon those desires because it becomes as if it is a necessity of life. Due to this, you’ll find that alcoholics and sex addicts do not even enjoy a tenth of those desires, rather, they place themselves in a perilous situation that compels them to keep on returning to the act. However, if- based on clear-sightedness- the beautification of those lowly desires cease, a person realises that he has exposed himself to some ruin that is contrary to well-being, a situation of grief instead of happiness, while seeking after pleasure. Thus, he resembles an animal that was led to a trap- neither reached the thing that was utilised to lure it into the trap nor able to escape.

A person should contemplate the fact that a human being was not created to fulfil (vain) desires, instead, he is facilitated (with sound intellect and knowledge based on the divine revelation) to contemplate the consequences of his actions and perform righteous deeds for the Hereafter. An animal receives pleasure through eating, drinking and sexual relaations much more than a human being, while living a life devoid of reflection and concern. Thus, it is drawn towards its desires due to being ignorant of the outcomes of its actions.

A person should contemplate the consequences of (vain) desires because many people are deprived of virtue and find themselves in a state of depravity as a result. Many mistakes violates the honour of a person, leads to an evil mention of him as well as the guilt of sinning due to (vain) desires, yet he still does not give thought to anything else except his desires! The best description regarding him is that of one who finds himself in a tannery, for he does not really notice its smell properly until he exits it and then realises where he was. A sensible person should imagine the dishonour that will come to him due to his desires and the harm that results from those pleasures, for indeed he will see that- in most cases- they occur as result of those desires and pleasures.

A person should contemplate on the honour a person receives due to been given the upper hand and the humiliation found in subjugation, for indeed there is none who overcomes his desires except that his honour is strengthened, and none is subjugated by his desires except that he will find humiliation and subjugation in his soul. A person should contemplate the benefits of opposing one’s (vain) desires due to the commendation attached to it in this worldly life, safety of the soul and safeguard of one’s honour, as well as reward in the Hereafter. [4]

Allahul Musta’aan!

[1] Majmu Al-Fataawaa 10/135

[2] Al-Ubudiyyah 114-115

[3] at-Tib An-Nabawi. page180

[4] An Except from Dham Al-Hawaa. 36-38