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

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

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

Allah, The Most High, said:

لَهُ ۥ دَعۡوَةُ ٱلۡحَقِّ‌ۖ وَٱلَّذِينَ يَدۡعُونَ مِن دُونِهِۦ لَا يَسۡتَجِيبُونَ لَهُم بِشَىۡءٍ إِلَّا كَبَـٰسِطِ كَفَّيۡهِ إِلَى ٱلۡمَآءِ لِيَبۡلُغَ فَاهُ وَمَا هُوَ بِبَـٰلِغِهِۦ‌ۚ وَمَا دُعَآءُ ٱلۡكَـٰفِرِينَ إِلَّا فِى ضَلَـٰلٍ۬

For Him (Alone) is the Word of Truth (i.e. none has the right to be worshipped but He). And those whom they (polytheists and disbelievers) invoke cannot respond to them with a thing, no more than one who stretches forth his hand (at the edge of a deep well) for water to reach his mouth, but it reaches him not, and the invocation of the disbelievers is nothing but an error (i.e. of no use). [Ar-Ra’d 14]

Allah, The Most High, alone has the right to be worshipped. One’s acts of worship has to carried out sincerely for the sake of Allah. Similarly,  Allah, The Most High, alone has the right to be invoked when one seeks after the fulfilment of a specific need.

Allah, The Most High, alone has the right to be loved [i.e. the love that makes it incumbent upon a a person to devote all acts of worship to Allah alone].

Allah alone has the right to be worshipped with Al-Kawf [Fear (1)], Ar-Rajaa [Hope and longing (2)], Ar-Raghbah [Fervent Desire (3)]; Ar-Rahbah [Dread (4)] and Al-Inaabah [turning to Allaah in repentance (5)].

This is because Allah alone is the possessor of all the Names and Attributes of perfection which makes Him the only deity worthy of worship. Any other thing taken as a deity besides Him is false.

وَٱلَّذِينَ يَدۡعُونَ مِن دُونِهِۦ لَا يَسۡتَجِيبُونَ لَهُم بِشَىۡءٍ

And those whom they (polytheists and disbelievers) invoke cannot respond to them with a thing.

Meaning: The idols and false deities that are associated as partners with Allah in worship cannot respond with a thing to those who invoke and worship them- neither can they respond to their requests in this life nor in the afterlife;

إِلَّا كَبَـٰسِطِ كَفَّيۡهِ إِلَى ٱلۡمَآءِ لِيَبۡلُغَ فَاهُ وَمَا هُوَ بِبَـٰلِغِهِۦ‌

no more than one who stretches forth his hand (at the edge of a deep well) for water to reach his mouth, but it reaches him not.

This is an excellent similitude regarding the invocation of the one who invokes other than Allah, for he is like one who stretches his hand at the edge of a deep well (for) water, even though it is impossible to reach it by doing so. This is the case regarding the one who invokes false deities besides Allah, for he will not reach his goal. Allah said in another verse:

إِنَّ ٱلَّذِينَ كَذَّبُواْ بِـَٔايَـٰتِنَا وَٱسۡتَكۡبَرُواْ عَنۡہَا لَا تُفَتَّحُ لَهُمۡ أَبۡوَٲبُ ٱلسَّمَآءِ وَلَا يَدۡخُلُونَ ٱلۡجَنَّةَ حَتَّىٰ يَلِجَ ٱلۡجَمَلُ فِى سَمِّ ٱلۡخِيَاطِ‌ۚ وَڪَذَٲلِكَ نَجۡزِى ٱلۡمُجۡرِمِينَ

Verily, those who belie Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) and treat them with arrogance, for them the gates of heaven will not be opened, and they will not enter Paradise until the camel goes through the eye of the needle (which is impossible). Thus do We recompense the Mujrimun (criminals, polytheists, sinners, etc.). [7:40]

وَمَا دُعَآءُ ٱلۡكَـٰفِرِينَ إِلَّا فِى ضَلَـٰلٍ۬

And the invocation of the disbelievers is nothing but an error (i.e. of no use).

Meaning: They invoke false deities, thus, their invocation is misguidance. As for Allah, He is the True King of the entire creation and the only deity worthy of worship, therefore, to worship Him alone is the truth and it is what will definitely benefit a person in this life and the next.

An Excerpt from Tafsir As-Sadi. Slightly paraphrased

———–

Footnotes:

1: Al-Kawf [Fear]: Fear is to be frightened and is a result of expecting something which will bring about destruction, harm or injury, and Allaah, the one free of all imperfections and the Most High, forbade having fear of the allies of the Satan, and He commanded fear of Himself alone. Fear is of three types: (i) Natural fear, such as a person’s fear of predatory animals, fire, or drowning. This is something for which a person is not to be blamed. Allaah, the Most High, said about Moosaa, “So he entered in the morning in Pharaoh’s city in a state of fear, awaiting events.” [Soorah al-Qasas (28): 18] However if this fear is, as mentioned by the author, a cause of his leaving an obligation or doing something forbidden, then it is forbidden. Since whatever causes an obligation to be abandoned, or causes something forbidden to be done is itself forbidden (haraam). The evidence here is the Saying of Allaah, the Most High, “So do not fear them, but fear Me and beware of disobeying Me, if you are truly Believers.” [Soorah Aal-‘Imraan (3):175] Furthermore fear of Allaah, the Most High, is sometimes something praiseworthy, and is sometimes something that is not praiseworthy. It is praiseworthy when it prevents you from being disobedient to Allaah, and causes you to fulfil the obligatory duties and to avoid what is forbidden. So if this goal is reached, then the heart settles and is at peace, and is dominated by joy at the blessings of Allaah and hope for His reward. It is something that is not praiseworthy when it causes a person to despair of Allaah’s Mercy and to give up hope altogether. In such a case the person will give up and may continue in sin due to the fact that he totally gives up hope. (ii) Reverential fear, that he fears something and takes that as his religion. This is to be for Allaah, the Most High, alone. Directing such reverential fear to anyone other than Allaah, the Most High, is major shirk. (iii) Secret supernatural fear, such as fearing someone buried in a grave, or a person thought to be pious, who is far away and cannot affect him, yet still he has secret fear for him. This is also mentioned by the scholars as being a case of shirk. The evidence for hope and longing (ar-rajaa) is the Saying of Allaah the Most High: “So whoever hopes to see His Lord and be rewarded by Him, then let him make his worship correct and make it purely and sincerely for Him; and let him not make any share of it for anyone other than Him” [71] [Soorah al-Kahf (18):110]. [Source: English translation of the ‘Three fundamental principles’ by Abu Talhah (may Allaah have mercy upon him and his wife)]

2: Ar- Rajaa [Hope and longing] is that a person wishes for something that may be attained and is close, and it may be something that is far off but treated as being something close. This earnest hope which comprises humility and submission may not be directed except to Allaah, the Mighty and Majestic, and directing it to anyone other than Allaah, the Most High, is shirk. This shirk will either be lesser shirk or major shirk depending upon the state of the heart of the person in this case. The author uses as evidence the Saying of Allaah, the Most High, “So whoever hopes to see His Lord and be rewarded by Him, then let him make his worship correct and make it purely and sincerely for Him; and let him not make any share of it for anyone other than Him.” [Soorah al-Kahf (18):11O] ‘Hope’ which is praiseworthy is only that which is found in a person who acts in obedience to Allaah and hopes for reward from Him, or a person who repents from sin and hopes that his repentance is accepted. As for a person who hopes despite the fact that he does not act, then this is delusion and false hopes, and is something blameworthy. [Source: English translation of the ‘Three fundamental principles’ by Abu Talhah (may Allaah have mercy upon him and his wife)]

3: Ar-Raghbah [Fervent Desire] and 4: Ar-Rahbah [Dread]: Ar-Raghbah is the love and desire to reach that which is beloved. Ar-Rahbah is fear which causes one to flee away from the cause of fear. So it is a fear that is accompanied by action. Allaah [The Most High] said:

إِنَّهُمۡ ڪَانُواْ يُسَـٰرِعُونَ فِى ٱلۡخَيۡرَٲتِ وَيَدۡعُونَنَا رَغَبً۬ا وَرَهَبً۬ا‌ۖ وَڪَانُواْ لَنَا خَـٰشِعِينَ

They used to hasten to acts of devotion and obedience to Allaah, and they used to worship Allaah upon love and desire, and upon fear, and were reverent and humble before Allaah] [21:90]

In this noble Aayah, Allaah, the Most High, describes the most loyal and sincere of His servants as worshipping Allaah, the Most High, upon raghbah and rahbah, whist being humble and submissive to Him. The du’aa (invocation) here covers both invoking Allaah through acts of worship, and supplication. So they call upon Allaah out of earnest desire for what is with Him, and hoping for His reward, whilst also fearing His punishment as a result of their sins. So the Believer should hasten to Allaah, the Most High, upon fear and earnest desire; with regard to actions of obedience his hope and earnest desire should predominate, so that he is keen to perform them and hopes that they will be accepted; and with regard to whenever he thinks of committing a sin, then fear should predominate so that he will flee away from doing it and be saved from its consequent punishment. Some scholars say that the aspect of hope should pre-dominate when a person is ill, and the aspect of fear when he is well. They say this since a person who is ill feels subdued and weakened and it may be that his appointed time is near, so that he may die, and he should do so whilst thinking good of Allaah, the Mighty and Majestic. But when healthy he is energetic and has hope of remaining for a long time, and this may lead him to be exuberant and carefree, so fear should predominate in order to be safe from that. It is also said that the earnest hope and fear should be equal so that his hope does not lead him to feel safe from Allaah, and his fear does not cause him to despair of Allaah’s mercy, since both of these are evil and cause a person’s destruction. [Source: English translation of the ‘Three fundamental principles’ by Abu Talhah (may Allaah have mercy upon him and his wife)]

5: Al-Inaabah [turning to Allaah in repentance]: Allaah [The Most High] said: [وَأَنِيبُوٓاْ إِلَىٰ رَبِّكُمۡ وَأَسۡلِمُواْ لَهُ – So turn, O you people, repentantly and obediently to your Lord, and submit obediently to Him] [39:54]

Al-Inaabah is to turn to Allaah, the Most High, in obedience, and avoiding disobedience to Him, and its meaning is close to that of repentance (tawbah), except that it is more subtle in meaning, and conveys the sense of dependence upon Allaah and fleeing for refuge to Him, and it cannot be except for Allaah. What is meant by the Saying of Allaah, the Most High, “…submit obediently to Him” is: Islaam as prescribed and required of us in the Sharee’ah and that is to submit to the laws and commandments of Allaah. This is because submission to Allaah, the Most High, is of two types: (i) Submission of all the creation, which is to submit to whatever He has decreed should exist and occur in the creation about which the creation has no choice. So this is general and covers everyone in the heavens and the earth, the Believers and the unbelievers, the righteous and the wicked. No one can possibly disdain and depart from this. The evidence for it is the Saying of Allaah, the Most High, “And to Him everyone in the heavens and the earth submit, willingly or unwillingly, and to Him you will all be returned.” [Soorah Aal-‘Imraan (3):83] (ii) Submission to the laws and prescriptions of Islaam, and this is to submit in obedience. This is particular to those who are obedient to Allaah, the Messengers and those who follow them upon good. The evidences for this in the Qur’aan are many, and from them is the Aayah mentioned by the author [Soorah az-Zumar (39): 5]

[Source: English translation of the ‘Three fundamental principles’ by Abu Talhah (may Allaah have mercy upon him and his wife)]

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

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

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

Allah, The Most High, said:

يَا أَيُّهَا النَّاسُ ضُرِبَ مَثَلٌ فَاسْتَمِعُوا لَهُ ۚ إِنَّ الَّذِينَ تَدْعُونَ مِن دُونِ اللَّهِ لَن يَخْلُقُوا ذُبَابًا وَلَوِ اجْتَمَعُوا لَهُ ۖ وَإِن يَسْلُبْهُمُ الذُّبَابُ شَيْئًا لَّا يَسْتَنقِذُوهُ مِنْهُ ۚ ضَعُفَ الطَّالِبُ وَالْمَطْلُوبُ

مَا قَدَرُوا اللَّهَ حَقَّ قَدْرِهِ ۗ إِنَّ اللَّهَ لَقَوِيٌّ عَزِيزٌ

O mankind! A similitude has been coined, so listen to it (carefully): Verily! Those on whom you call besides Allah, cannot create (even) a fly, even though they combine together for the purpose. And if the fly snatched away a thing from them, they would have no power to release it from the fly. So weak are (both) the seeker and the sought. They have not estimated Allah His Rightful Estimate; Verily, Allah is All-Strong, All-Mighty. [Hajj: Ayah: 73-74]

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

It is incumbent upon a servant (of Allah) to pay attention to this parable with his heart and reflect upon it properly because it upriots the desire for shirk.

The gods worshipped by the idolaters cannot create even a fly, even if they all come to together to create it, then how about what is greater than it?  They are neither able to create a fly which is one of the weakest animals, nor are they able to gain the upper hand against it to recover what it took away from them. There is nothing more disabled and feeble than them, so how can a sensible person deem it good to worship idols (or the things worshipped by the idolaters).

This verse nullifies shirk and shows the ignorance of its people. It is a testimony that Satan plays about with them more than kids play with a ball due to the fact that they assign Godhood to images and statues that are deprived of the ability to create the most insignificant creature of the True God, even if they gathered and supported one another to do so, whereas Godhood necessitates having absolute power over all the existence, absolute knowledge of all sources of knowledge, having no need of all the creation, [while the creation is completely dependent] upon the Lord for their needs, for relief, (to remove their) distress and anxiety, and (respond to their( invocations.

An Excerpt from Bada’i at-Tafsir Al-Jami Limaa Fassarahu Al-Imam Ibn Al-Qayyim Al-Jawziyyah: 2/221-222

Only interested in clarity and proof

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

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

Imam Al-Bukhari, may Allah have mercy upon him, said: Chapter: “Avoiding the use of tricks. And everybody will get the reward according to his intention in Imaan (belief) and other than it”.

Umar Ibn Al-Khattab, may Allah be pleased with him, said that the Prophet, peace and blessings of Allah be upon him, said:

“The reward of deeds depends upon the intentions, and every person will get the reward according to what he intended. So, whoever emigrates for Allaah and His Messenger, then his emigration will be for Allaah and His Messenger, and whoever emigrates to take a worldly benefit or for a woman to marry, then his emigration will be for what he emigrated for”. [Al-Bukhari 6953]

Imam Abdul Azeez Bin Baaz, may Allah have mercy upon him, said:

“Trickery has no place in Ibaadaat or Mu’aamalaat. Thus, it is incumbent to approach matters through the appropriate places”. [1]

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

It is incumbent that the expression conveys the intended meaning through the appropriate terminology. Should the term be explicit or evident, the objective is achieved. However, if the term possesses dual interpretations-one valid and the other erroneous – the intended meaning must be clarified. In instances where the term suggests a flawed interpretation, it should only be employed with an explanation that mitigates any potential misunderstanding.

Furthermore, if the term may mislead certain listeners into grasping an incorrect meaning, it should not be used if it is known to carry such implications, as the primary aim of communication is clarity and understanding. If the term accurately reflects the intended meaning but some individuals remain unaware of its significance without any negligence on the speaker’s part, the responsibility lies with the listener, not the speaker”. [2]

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

If the speaker falls short in his clarification and addresses the listener with vague terms that may encompass various interpretations, and the listener remains uncertain of the intended meaning; if this arises from the speaker’s inability, the listener is given from the speaker’s inability rather than his intent. If the speaker possesses the ability and he does not do so while it is obligated to him to do so, he gives the listener from his evil intent”. [3]

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

Truth is determined by its alignment with evidence, regardless of the number of supporters or detractors. It is not the truth that is measured by individuals; rather, individuals are measured by the truth. The mere aversion of those who disagree or the affection of those who agree does not indicate the validity or invalidity of a statement”. [4]

Imam Muhammad Ibn Salih al-Uthaymin, may Allah have mercy upon him, said:

Every individual among people may have their statements accepted or rejected, except for the Messenger, peace and blessings of Allah be upon him, due to affirmation of infallibility of the one who legislates. In contrast, others may possess deficiencies in knowledge and understanding that necessitate the evaluation of their statements against the Shariah”. [5]

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

It is incumbent upon you to give detail and make a distinction, because unrestricted and general (statements) without clarification has indeed corrupted this existence (i.e. the world), and misguided the intellects and views in every era”.

Al-Allamah Salih Al-Fawzan, may Allah preserve him, commented:

There has to be a detailed explanation. The one who is not proficient in giving detail should keep quiet, because benefit is not acquired from his speech. And every time an error occurs, its cause is due to an absence of detailed explanation regarding truth and falsehood. There has to be detailed explanation and distinction and not to mix up.

Indeed, it may be that there is something of truth and falsehood in an opponent’s statement, so, all of it is neither deemed to be false nor truth; rather there has to be a distinction between its truth and falsehood. All of it is neither rejected nor accepted; rather a distinction is made regarding the truth and what is correct and the falsehood and error in it. And if you are not proficient in giving detail, then you should not enter into this field. [6]

[1]: An Excerpt from “Al-Hulalul Ibreeziyyah Min Ta’leeqaat Al-Baaziyyah Alaa Saheeh Al-Bukhaari’ 4/353. footnote 1”

[2] Ar-Radd Alaa Al-Bakri 702-703

[3] As-Sawaa’iq Al-Mussalah 2/503

[4] Naqd Al-Mantiq 263 by Shaikh Al-Islam Ibn Taymiyyah, may Allah have mercy upon him.

[5] Al-Qawa’id Al-Muthlaa page 86 by Imam Muhammad Ibn Salih al-Uthaymin, may Allah have mercy upon him.

[6] An Excerpt from at-Ta’liqat Al-Mukhtasar Alaa Al-Qasidah An-Nuniyyah: 1/216. This Faa’idah was shared with us by Ustadh Abu Tasneem [Mushaf Al-Banghali – may Allah preserve him and his loved ones], mentioning to us that he read this from Al-Allamah Ubaid Ibn Abdillah Al-Jabiri, may Allah have mercy upon him, in one of his clarifications regarding some of the ambiguities of Dr Ibrahim Ar-Ruhayli, may Allah rectify his affair Amin.

The “Unsinkable Ship”

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

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

When my little brethren in Islam and pupil says: “Ustaadh, why did such a gigantic “unsinkable ship” sank but Nuh’s ark did not?!

Allah Can Never Be Challenged

Allah, The Most High, said:

قَدْ مَكَرَ ٱلَّذِينَ مِن قَبْلِهِمْ فَأَتَى ٱللَّهُ بُنْيَٰنَهُم مِّنَ ٱلْقَوَاعِدِ فَخَرَّ عَلَيْهِمُ ٱلسَّقْفُ مِن فَوْقِهِمْ وَأَتَىٰهُمُ ٱلْعَذَابُ مِنْ حَيْثُ لَا يَشْعُرُونَ

Those before them indeed plotted, but Allah struck at the foundation of their building, and then the roof fell down upon them, from above them, and the torment overtook them from directions they did not perceive. [Al-Nahl. 26]

The Mufassirun stated that this refers to Namrud who built a tall tower in order to climb – as he claimed – the heavens and fight its inhabitants.

فَأَتَى ٱللَّهُ بُنۡيَـٰنَهُم مِّنَ ٱلۡقَوَاعِدِ فَخَرَّ عَلَيۡہِمُ ٱلسَّقۡفُ مِن فَوۡقِهِمۡ

But Allah struck at the foundation of their building, and then the roof fell down upon them, from above them.

Allah sent a wind which flung the top of the tower to the sea and the rest was destroyed.

وَأَتَٮٰهُمُ ٱلۡعَذَابُ مِنۡ حَيۡثُ لَا يَشۡعُرُونَ

And the torment overtook them from directions they did not perceive.

Meaning: From where they thought they were safe. [1]

 

Water, the Sea, and All That In The Heavens and The Earth Under Allah’s Absolute Control

Allah, The Mighty and Majestic, said:

ٱللَّهُ ٱلَّذِى سَخَّرَ لَكُمُ ٱلْبَحْرَ لِتَجْرِىَ ٱلْفُلْكُ فِيهِ بِأَمْرِهِۦ وَلِتَبْتَغُوا۟ مِن فَضْلِهِۦ وَلَعَلَّكُمْ تَشْكُرُونَ
وَسَخَّرَ لَكُم مَّا فِى ٱلسَّمَٰوَٰتِ وَمَا فِى ٱلْأَرْضِ جَمِيعًا مِّنْهُ إِنَّ فِى ذَٰلِكَ لَءَايَٰتٍ لِّقَوْمٍ يَتَفَكَّرُونَ

Allah it is He Who has subjected to you the sea, that ships may sail through it by His Command, and that you may seek of His Bounty, and that you may be thankful. And has subjected to you all that is in the heavens and all that is in the earth; it is all as a favour and kindness from Him. Verily, in it are signs for a people who think deeply. [Al-Jathiyah 12-13]

Allah, The Most High, said:

ٱللَّهُ ٱلَّذِى خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضَ وَأَنزَلَ مِنَ ٱلسَّمَآءِ مَآءً فَأَخْرَجَ بِهِۦ مِنَ ٱلثَّمَرَٰتِ رِزْقًا لَّكُمْ وَسَخَّرَ لَكُمُ ٱلْفُلْكَ لِتَجْرِىَ فِى ٱلْبَحْرِ بِأَمْرِهِۦ وَسَخَّرَ لَكُمُ ٱلْأَنْهَٰرَ
وَسَخَّرَ لَكُمُ ٱلشَّمْسَ وَٱلْقَمَرَ دَآئِبَيْنِ وَسَخَّرَ لَكُمُ ٱلَّيْلَ وَٱلنَّهَارَ
وَءَاتَىٰكُم مِّن كُلِّ مَا سَأَلْتُمُوهُ وَإِن تَعُدُّوا۟ نِعْمَتَ ٱللَّهِ لَا تُحْصُوهَآ إِنَّ ٱلْإِنسَٰنَ لَظَلُومٌ كَفَّارٌ

Allah is He Who has created the heavens and the earth and sends down water (rain) from the sky, and thereby brought forth fruits as provision for you; and He has made the ships to be of service to you, that they may sail through the sea by His Command; and He has made rivers (also) to be of service to you. And He has made the sun and the moon, both constantly pursuing their courses, to be of service to you; and He has made the night and the day, to be of service to you. And He gave you of all that you asked for, and if you count the Blessings of Allah, never will you be able to count them. Verily! Man is indeed an extreme wrong-doer, – a disbeliever (an extreme ingrate, denies Allah’s Blessings by disbelief, and by worshipping others besides Allah, and by disobeying Allah and His Prophet Muhammad). [Ibrahim 32-34]

Allah, The Mighty and Majestic, said:

وَمِنْ ءَايَٰتِهِۦٓ أَن يُرْسِلَ ٱلرِّيَاحَ مُبَشِّرَٰتٍ وَلِيُذِيقَكُم مِّن رَّحْمَتِهِۦ وَلِتَجْرِىَ ٱلْفُلْكُ بِأَمْرِهِۦ وَلِتَبْتَغُوا۟ مِن فَضْلِهِۦ وَلَعَلَّكُمْ تَشْكُرُونَ

And among His Signs is this, that He sends the winds as glad tidings, giving you a taste of His Mercy (i.e. rain), and that the ships may sail at His Command, and that you may seek of His Bounty, in order that you may be thankful. [Al-Rum 46]

Allah, The Most High, said:

أَلَمْ تَرَ أَنَّ ٱللَّهَ أَنزَلَ مِنَ ٱلسَّمَآءِ مَآءً فَتُصْبِحُ ٱلْأَرْضُ مُخْضَرَّةً إِنَّ ٱللَّهَ لَطِيفٌ خَبِيرٌ
لَّهُۥ مَا فِى ٱلسَّمَٰوَٰتِ وَمَا فِى ٱلْأَرْضِ وَإِنَّ ٱللَّهَ لَهُوَ ٱلْغَنِىُّ ٱلْحَمِيدُ
أَلَمْ تَرَ أَنَّ ٱللَّهَ سَخَّرَ لَكُم مَّا فِى ٱلْأَرْضِ وَٱلْفُلْكَ تَجْرِى فِى ٱلْبَحْرِ بِأَمْرِهِۦ وَيُمْسِكُ ٱلسَّمَآءَ أَن تَقَعَ عَلَى ٱلْأَرْضِ إِلَّا بِإِذْنِهِۦٓ إِنَّ ٱللَّهَ بِٱلنَّاسِ لَرَءُوفٌ رَّحِيمٌ
وَهُوَ ٱلَّذِىٓ أَحْيَاكُمْ ثُمَّ يُمِيتُكُمْ ثُمَّ يُحْيِيكُمْ إِنَّ ٱلْإِنسَٰنَ لَكَفُورٌ

See you not that Allah sends down water (rain) from the sky, and then the earth becomes green? Verily, Allah is the Most Kind and Courteous, Well-Acquainted with all things. To Him belongs all that is in the heavens and all that is on the earth. And verily, Allah He is Rich (Free of all wants), Worthy of all praise. See you not that Allah has subjected to you (mankind) all that is on the earth, and the ships that sail through the sea by His Command? He withholds the heaven from falling on the earth except by His Leave. Verily, Allah is, for mankind, full of Kindness, Most Merciful. It is He, Who gave you life, and then will cause you to die, and will again give you life (on the Day of Resurrection). Verily! Man is indeed an ingrate. [Al-Hajj 63-66]

Allah, The Most High, said:

وَهُوَ ٱلَّذِى سَخَّرَ ٱلْبَحْرَ لِتَأْكُلُوا۟ مِنْهُ لَحْمًا طَرِيًّا وَتَسْتَخْرِجُوا۟ مِنْهُ حِلْيَةً تَلْبَسُونَهَا وَتَرَى ٱلْفُلْكَ مَوَاخِرَ فِيهِ وَلِتَبْتَغُوا۟ مِن فَضْلِهِۦ وَلَعَلَّكُمْ تَشْكُرُونَ

And He it is Who has subjected the sea (to you), that you eat thereof fresh tender meat (i.e. fish), and that you bring forth out of it ornaments to wear. And you see the ships ploughing through it, that you may seek (thus) of His Bounty (by transporting the goods from place to place) and that you may be grateful. [Al-Nahl 14]

 

No One Can Be Benefitted or Harmed On Sea or Land Except By The Will of Allah

Allah, The Most High said:

وَإِذَا مَسَّكُمُ ٱلضُّرُّ فِى ٱلْبَحْرِ ضَلَّ مَن تَدْعُونَ إِلَّآ إِيَّاهُ فَلَمَّا نَجَّىٰكُمْ إِلَى ٱلْبَرِّ أَعْرَضْتُمْ وَكَانَ ٱلْإِنسَٰنُ كَفُورًا
أَفَأَمِنتُمْ أَن يَخْسِفَ بِكُمْ جَانِبَ ٱلْبَرِّ أَوْ يُرْسِلَ عَلَيْكُمْ حَاصِبًا ثُمَّ لَا تَجِدُوا۟ لَكُمْ وَكِيلًا
أَمْ أَمِنتُمْ أَن يُعِيدَكُمْ فِيهِ تَارَةً أُخْرَىٰ فَيُرْسِلَ عَلَيْكُمْ قَاصِفًا مِّنَ ٱلرِّيحِ فَيُغْرِقَكُم بِمَا كَفَرْتُمْ ثُمَّ لَا تَجِدُوا۟ لَكُمْ عَلَيْنَا بِهِۦ تَبِيعًا
وَلَقَدْ كَرَّمْنَا بَنِىٓ ءَادَمَ وَحَمَلْنَٰهُمْ فِى ٱلْبَرِّ وَٱلْبَحْرِ وَرَزَقْنَٰهُم مِّنَ ٱلطَّيِّبَٰتِ وَفَضَّلْنَٰهُمْ عَلَىٰ كَثِيرٍ مِّمَّنْ خَلَقْنَا تَفْضِيلًا

And when harm touches you upon the sea, those that you call upon besides Him vanish from you except Him (Allah Alone). But when He brings you safely to land, you turn away (from Him). And man is ever ungrateful. Do you then feel secure that He will not cause a side of the land to swallow you up, or that He will not send against you a violent sand-storm? Then, you shall find no Wakil (guardian one to guard you from the torment). Or do you feel secure that He will not send you back a second time to sea and send against you a hurricane of wind and drown you because of your disbelief, then you will not find any avenger therein against Us? 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-Israa 67-70]

What is said about the Titanic

From the outset, the Titanic captured the public’s imagination. At the time, it was one of the largest and most opulent ships in the world. It was also considered unsinkable, due to a series of compartment doors that could be closed if the bow was breached. However, four days into its maiden voyage in 1912, the Titanic struck an iceberg, and less than three hours later it sank. The drama of the eyewitness accounts and the great loss of life helped make it one of the most well-known tragedies in modern history. After the 1985 discovery of its wreckage, interest in the Titanic only increased, and its enduring appeal was evident with the huge success of James Cameron’s 1997 film about the doomed ocean liner. [2]

Take note of the word “unsinkable”!

Firstly, a believer first and foremost supplicates to Allah during travel saying:

سُبْحَانَ الَّذِي سَخَّرَ لَنَا هَٰذَا وَمَا كُنَّا لَهُ مُقْرِنِينَ
وَإِنَّا إِلَىٰ رَبِّنَا لَمُنقَلِبُونَ

Glory to Him Who has subjected this to us, and we could never have it (by our efforts). And verily, to Our Lord, we indeed are to return! [Al-Zukhruf. 13-14]

Secondly, a believer know that:

لا حول ولا قوة الا بالله

There is neither might nor power (to alternate from one state to another nor move from one thing to another) except by Allah’s Will.

Al-Harwee, may Allah have mercy upon him, said that Abu Haytham, may Allah have mercy upon him, said, “Al-Hawl [might] is Al-Haraka [movement], meaning, there is no movement nor ability except by the Will of Allah”. It is said, “There is no might to repel evil nor any power to reach good except by the Will of Allah”. [3]

Therefore, anyone who referred to the Titanic as “unsinkable,” implying that it could not sink, this notion poses a challenge to Allah, as He alone controls all that is beneficial and harmful, safe and perilous. Nothing happens outside of Allah’s Will and Control.

 

The Ark of Nuh, peace and blessings of Allah be upon him

Allah said:

كَذَّبَتْ قَبْلَهُمْ قَوْمُ نُوحٍ فَكَذَّبُوا۟ عَبْدَنَا وَقَالُوا۟ مَجْنُونٌ وَٱزْدُجِرَ
فَدَعَا رَبَّهُۥٓ أَنِّى مَغْلُوبٌ فَٱنتَصِرْ
فَفَتَحْنَآ أَبْوَٰبَ ٱلسَّمَآءِ بِمَآءٍ مُّنْهَمِرٍ
وَفَجَّرْنَا ٱلْأَرْضَ عُيُونًا فَٱلْتَقَى ٱلْمَآءُ عَلَىٰٓ أَمْرٍ قَدْ قُدِرَ
وَحَمَلْنَٰهُ عَلَىٰ ذَاتِ أَلْوَٰحٍ وَدُسُرٍ
تَجْرِى بِأَعْيُنِنَا جَزَآءً لِّمَن كَانَ كُفِرَ

Before them (the Pagans of Mecca) did the people of Nūḥ deny (the truth). So they denied Our servant (again and again) and said: “A madman”, and he was repelled (with threats and abuse). So he invoked his Lord (saying): “I have been overcome (by their insolent rebellion), so aid (me).” So We opened the gates of heaven with water gushing forth (continually in abundance). And We caused the earth to gush forth with springs, and the water (of the heaven and the earth) met for a matter already determined (in the Book of Decrees of justice against the oppressors). And We carried him on a (ship) made of planks and nails (or: prows that cut through the water). Sailing under our watchful guard as reward for he (Nūḥ, of tremendous patience) who had been rejected. [Al-Qamar 9-15]

Allah said:

وَقَالَ ٱرْكَبُوا۟ فِيهَا بِسْمِ ٱللَّهِ مَجْر۪ىٰهَا وَمُرْسَىٰهَآ إِنَّ رَبِّى لَغَفُورٌ رَّحِيمٌ
وَهِىَ تَجْرِى بِهِمْ فِى مَوْجٍ كَٱلْجِبَالِ وَنَادَىٰ نُوحٌ ٱبْنَهُۥ وَكَانَ فِى مَعْزِلٍ يَٰبُنَىَّ ٱرْكَب مَّعَنَا وَلَا تَكُن مَّعَ ٱلْكَٰفِرِينَ
قَالَ سَـَٔاوِىٓ إِلَىٰ جَبَلٍ يَعْصِمُنِى مِنَ ٱلْمَآءِ قَالَ لَا عَاصِمَ ٱلْيَوْمَ مِنْ أَمْرِ ٱللَّهِ إِلَّا مَن رَّحِمَ وَحَالَ بَيْنَهُمَا ٱلْمَوْجُ فَكَانَ مِنَ ٱلْمُغْرَقِينَ
وَقِيلَ يَٰٓأَرْضُ ٱبْلَعِى مَآءَكِ وَيَٰسَمَآءُ أَقْلِعِى وَغِيضَ ٱلْمَآءُ وَقُضِىَ ٱلْأَمْرُ وَٱسْتَوَتْ عَلَى ٱلْجُودِىِّ وَقِيلَ بُعْدًا لِّلْقَوْمِ ٱلظَّٰلِمِينَ

And he [Nuh (Noah)] said: “Embark therein (on the ark), in the Name of Allah will be its moving course and its resting anchorage. Surely, my Lord is Oft-Forgiving, Most Merciful.” So it (the ship) sailed with them amidst the waves like mountains, and Nuh (Noah) called out to his son, who had separated himself (apart), “O my son! Embark with us and be not with the disbelievers.” The son replied: “I will betake myself to a mountain, it will save me from the water.” Nuh (Noah) said: “This day there is no saviourfrom the Decree of Allah except him on whom He has mercy.” And a wave came in between them, so he (the son) was among the drowned. And it was said: “O earth! Swallow up your water, and O sky! Withhold (your rain).” And the water was diminished (made to subside) and the Decree (of Allah) was fulfilled (i.e. the destruction of the people of Nuh (Noah). And it (the ship) rested on Mount Judi, and it was said: “Away with the people who are Zalimun (polytheists and wrong-doing)!” [Hud 41-44]

With all this, O beloved little brothers and sisters, it is only Allah who holds dominion over everything. Every created entity is entirely under His supreme authority, and there is no strength or power except through Him. He alone was the one who rescued the believers and their ark along with Nuh, peace and blessings of Allah be upon him, during that tremendous flood, and He is also the one who permitted the Titanic to sink. No ship is unsinkable, instead it either sinks or remains safe only by the Will of Allah, nor is any form of air travel invulnerable to crashes, for there is no strength or power except with Allah. May Allah bless you.

[1]An Excerpt from “Zaad Al-Masir Fee Ilm at-Tafsir” By Imam Ibn Al-Jawzi, may Allah have mercy upon him.

[2]https://www.britannica.com/question/Why-is-the-Titanic-famous

[3]Sharh Saheeh Muslim 4/87

gray clouds

[16] The Character Trait Most Hated By The Messenger

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

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

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

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

Mamar reported from Asim from Abu Al-Aliyah, may Allah have mercy upon them, who said:

“You (people) perform more (optional) prayers and fasting than those before you, however lying indeed flows upon your tongues”.

Siyar A’lam An-Nubulaa 4/208

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

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

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

Allah, The Most High, said:

هُوَ ٱلَّذِى يُصَوِّرُڪُمۡ فِى ٱلۡأَرۡحَامِ كَيۡفَ يَشَآءُ‌ۚ لَآ إِلَـٰهَ إِلَّا هُوَ ٱلۡعَزِيزُ ٱلۡحَكِيمُ

He it is Who shapes you in the wombs as He pleases. None has the right to be worshipped but He, the All-Mighty, the All-Wise. [Aal Imran. 6]

Meaning: Allah is the One Who created everyone and everything, thus, Allah alone has the right to be deified. Allah is the Possessor of Perfect Might that never ceases, Perfect Wisdom and Judgement. This verse attests to the fact that Eesa, peace be upon him, -the son of Maryam, peace be upon her, is a created being, as Allah created others amongst mankind. Allah created and shaped him in Maryam’s womb as He willed. Therefore, how could Eesa be a god as the Christians claim?! Rather, he was created in the womb of his mother and he alternated from one stage to another, as Allah, The Most High, said:

يَخۡلُقُكُمۡ فِى بُطُونِ أُمَّهَـٰتِڪُمۡ خَلۡقً۬ا مِّنۢ بَعۡدِ خَلۡقٍ۬ فِى ظُلُمَـٰتٍ۬ ثَلَـٰثٍ۬‌ۚ

He creates you in the wombs of your mothers, creation after creation in three veils of darkness. [Az-Zumar. 6]

An Excerpt from Al-Misbah Al-Munir Fee Tahdhib Tafsir Ibn kathir

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

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

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

Allah, The Most High, said:

قُلْ أَغَيْرَ اللَّهِ أَتَّخِذُ وَلِيًّا فَاطِرِ السَّمَاوَاتِ وَالأرْضِ وَهُوَ يُطْعِمُ وَلا يُطْعَمُ قُلْ إِنِّي أُمِرْتُ أَنْ أَكُونَ أَوَّلَ مَنْ أَسْلَمَ وَلا تَكُونَنَّ مِنَ الْمُشْرِكِينَ

Say (O Muhammad): “Shall I take as a Wali (helper, protector, etc.) any other than Allah, the Creator of the heavens and the earth? And it is He Who feeds but is not fed.” Say: “Verily, I am commanded to be the first of those who submit.” And be not you (O Muhammad) of the [polytheists]. [Al-An’am 14]

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

“Say” to these people who ascribe partners to Allah:

أَغَيْرَ اللَّهِ أَتَّخِذُ وَلِيًّا

“Shall I take as a Wali (helper, protector, etc.) other than Allah” –

from among these incapacitated created things to protect and help me?! I do not take a protector besides Him because He is the Originator of the heavens and the earth; meaning, He is their Creator and the (only) One in control and maintains (in perfect order) everything within them.

وَهُوَ يُطْعِمُ وَلَا يُطْعَمُ

“He Who feeds but is not fed”.

Meaning, He is the All-Provider for all the creation without having any need from them, thus, how can it be befitting (permissible) to take as a protector other than Al-Khaliq, Ar-Razzaaq, Al-Ghaniy, Al-Hamid? [Footnote a]

قُلْ إِنِّي أُمِرْتُ أَنْ أَكُونَ أَوَّلَ مَنْ أَسْلَمَ

Say: “Verily, I am commanded to be the first of those who submit”-

to Allah through pure Islamic monotheism, and submitting to Him wholeheartedly with obedience, for indeed, I am more obligated to fulfil  my Lord’s commands.

وَلَا تَكُونَنَّ مِنَ الْمُشْرِكِينَ

And be not you (O Muhammad) of the polytheists.

Meaning: Also, I am forbidden to be from the polytheists – neither upon their creed, nor (to be) in their councils (of polytheism and sin), nor gather with them in their general gatherings (of polytheism and sin). This is the most obligatory of obligations upon me and the most incumbent of obligations.

An Excerpt from Tafseer As-Sadi. Slightly paraphrased

—————————-
Footnote a: An Excerpt from an article titled “The Names and Attributes of Allah” by Shaikh Abu Talhah, may Allah have mercy upon him and his wife Amin.

Al-Khaliq: The Creator and Maker of everything. The One Who brought everything into existence after it had previously not existed. The One Who has always had the attribute of being The Creator even when there was no creation in existence. This is a fine point that Shaikh-ul-Islaam Ibn Taymeeyah (rahimahullaah) brought and made clear that Allah did not become The Creator when He created – when the creation came into existence – rather He has always been The Creator. This has always been His Attribute. So He did not gain this attribute upon the arrival of the creation, rather He has always had this attribute.

Ar-Razzaaq: The Great Provider. The One Who provides extensively for the whole of creation, whatever they need. And Who also provides the provision of beneficial knowledge and Eemaan for the hearts of His obedient servants, indicating a Rizq that is general that which is for the whole creation, that He provides whatever the whole creation needs as regards to provision and sustenance. And the particular that which He provides for His beloved servants – in addition to the general provision – the particular provision. The special provision of beneficial knowledge and Eemaan, providing sustenance for the hearts of His believing servants.

Al-Hamid: The One Who is deservedly praised. The One Who is praised and completely deserves to be praised for His Self, His Perfect Names and Attributes, and for His Perfect Actions.

Al-Ghaniy: The Independent One Who is free of all need. The One Who has no need whatsoever of the creation. The One Who is free from any poverty or need. The One in Whose Hand are the treasures of the heavens and the earth, and of this world and the hereafter.

Glad Tidings at the Beginning of the Pursuit of Knowledge, But Must Be Extremely Cautious of Self-Deception

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

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

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

When you embark on the path in pursuit of knowledge- seeking (sound) understanding and acting upon it, this indeed is one of the signs that Allah wishes good for you. Therefore, receive glad tidings, have good thoughts about Allah and be sincere to Allah, The Blessed and Most High, in your statements, deeds and knowledge. Neither be deceived – we seek Allah’s Refuge from self-deception – nor feel safe from Allah’s plan.

فَلَا يَأۡمَنُ مَڪۡرَ ٱللَّهِ إِلَّا ٱلۡقَوۡمُ ٱلۡخَـٰسِرُونَ

None feels secure from the Plan of Allah except the people who are the losers. [Al-A’raf. 99]

A believer always fears that his situation will change. It has been reported from Aa’isha and Anas, may Allaah pleased with them, that the Messenger, peace and blessings of Allah be upon him, often (supplicated):

يَا مُقَلِّبَ الْقُلُوبِ ثَبِّتْ قَلْبِى عَلَى دِينِكَ

O turner of the hearts (Allah)! Keep my heart firm upon your religion”.

I [i.e. Aa’isha or Anas] asked: “O Allah’s Messenger! We believe in you and what has been revealed to you, so do you fear for us?” He said, “Yes, indeed the hearts are between two fingers among the fingers of Allaah and He turns them how He pleases”.

By Allah! This is (true) understanding – that a person does not feel safe about himself, for indeed Satan flows through the human being like blood. (a) Therefore, a person should guard his heart, intellect and deeds ardently more than the (manner in which) he guards his wealth and honour. Whoever is given authority to look after his own affairs, it is obligated on him to guard his heart before everything else.

رَبَّنَا لَا تُزِغْ قُلُوبَنَا بَعْدَ إِذْ هَدَيْتَنَا وَهَبْ لَنَا مِن لَّدُنكَ رَحْمَةً ۚ إِنَّكَ أَنتَ الْوَهَّابُ

Our Lord! Let not our hearts deviate (from the truth) after You have guided us, and grant us mercy from You. Truly, You are the Bestower. [Aal Imraan’ Aayah 8] [An Excerpt from Marhaban Yaa Talib Al-Ilm’ pages 75-76. slightly paraphrased ]

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

I warn my brothers against the Fitan and that they turn to Allah to keep them steadfast upon the religion. They should supplicate a lot:

رَبَّنَا لَا تُزِغْ قُلُوبَنَا بَعْدَ إِذْ هَدَيْتَنَا وَهَبْ لَنَا مِن لَّدُنكَ رَحْمَةً ۚ إِنَّكَ أَنتَ الْوَهَّابُ

Our Lord! Let not our hearts deviate (from the truth) after You have guided us, and grant us mercy from You. Truly, You are the Bestower]. [Aal Imraan 8]

They should make this tremendous supplication often and the supplication which Allah’s Messenger used to make often. Anas said that Allaah’s Messenger used to say a lot, “O Turner of the hearts, keep my heart firm upon your religion”. So the companions said, “O Allah’s Messenger! Do you fear for us?” He said, “Yes, indeed the hearts are between two fingers from the fingers of Allah, and He turns them however He wills”.

Therefore, the believer does not feel secure from Allaah’s plan.

فَلَا يَأۡمَنُ مَڪۡرَ ٱللَّهِ إِلَّا ٱلۡقَوۡمُ ٱلۡخَـٰسِرُونَ

None feels secure from the Plan of Allah except the people who are the losers]. [Al-A’raf 99]

The believer always fears Allah – fears that Allah may not accept his deeds and he is not deceived by hope [i.e. hoping while not striving sincerely]. The spending carried out in the path of Allah and the strenuous effort made through acts of obedience to Allah is nothing in the eyes of the truthful believer, for they are not equal to the smallest blessing amongst the (uncountable) blessings of Allah. Allah’s Messenger said, “Glorified be You (O Allaah) and free are You from all imperfections! I cannot fully praise you, for you are as you have praised yourself”. [Sahih Muslim 486]

This was Muhammad, peace and blessings of Allah be upon him, the one whose past and future sins were forgiven, but he feared Allah the most. He said: “I swear by Allah that I am the most fearful of Allaah and the most conscious of Him than you”. He used to stand for so long that his feet became swollen. Aiashah said, “O Allah’s Messenger! Why are you doing this when Allaah has forgiven your past and future sins?” He said, “Should I not be a thankful slave?” [An Excerpt from Marhaban Yaa Talib Al-Ilm. Pages 204-205. Slightly paraphrased]

————–

a: Al-Bukhaari 2039

Books Are Not the Foundation of Guidance and Understanding

Written by Abdullah Jallow on . Posted in Articles, Contemporary Issues, Featured, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Scholars of Islam, Seeking Knowledge, Worship - 'Ibaadah'.

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

Imam Muhammad Bin Sali Al-Uthaymin, may Allah have mercy upon him, stated:

One of the things obligated to a student of knowledge to comply with is that he acquires knowledge directly from the Shaikhs, because he will reach -by way of that- several benefits as follows:

a: The path to acquiring knowledge will be shortened for him instead of moving from one book to another whilst trying to find out the view that carries more weight (in a particular subject matter) and the reason behind it, and trying to find out the weak view in (that particular subject matter) and the reason behind it. Instead of going through all this, the teacher will give him what he seeks after through an easy path, present to him – two, three or more than three – different views of the people of knowledge together with a clarification of the view that carries more weight and the proof. Indeed, there is no doubt that this is beneficial (or advantageous) for the student.

b: He will be facilitated with the ability to grasp a subject matter quickly, because when the student of knowledge reads to a scholar, he will grasp the subject matter many times quicker than when he reads books (on his own). That is because when he read books, he may come across difficult and obscure statements, so he needs contemplation and repetition, which requires time and effort, and he may understand those statements wrongly and then act upon them.

c: Close association between the students of knowledge and the erudite scholars- junior people of knowledge attached to senior people of knowledge.

These are from the benefits of acquiring knowledge directly from the Shaikhs; but as mentioned earlier, it is obligated on a person to choose a scholar who is reliable, trustworthy and strong – one who has real knowledge and understanding and not superficial knowledge- truthful and firm in fulfilling what is entrusted to him and known for fulfilling acts of worship, for indeed a student follows the footsteps of his teacher. (1)

The Imam, may Allah have mercy upon him, also stated that a person should learn the fundamentals and establish his knowledge on sound fundamental principles – the Qur’an and the Sunnah etc. A person should not approach knowledge, whilst intending to acquire everything at once because that is not possible; rather one should acquire knowledge little by little. Likewise, one should not rely solely on books and his personal efforts, rather one should have a reliable Shaikh- one who is reliable in his understanding and is trustworthy- because the Shaikh who teaches you has already studied, taught, revised and understood. The Shaikh also mentioned that students have different abilities, and some might be able to study more advanced books -under a Shaikh- than others. Likewise, the path followed in the path of seeking knowledge under the scholars vary depending on where a person is residing, and the method adopted by the scholars of that country. (2)

Al-Allamah Salih Al-Fawzan,may Allah preserve him, said:

Learning from books without referring to the scholars! This is a path of deviation, and many have deviated because of it. He (i.e. the person) will either misunderstand what is in the books or understands in a way other than what is intended because it has not been explained and made clear to him. The author (of the book) may be deviated in his views or knowledge and fills it (i.e. the book) with mistakes in affairs of knowledge. Then this ignorant youth reads and adopts it. Therefore, the books are not to be solely depended upon. And even if the books are sound, you will not be able to understand by merely seeking after it (i.e. reading). The khawaarij were not misguided and misguiding others with their intellects and fear of Allaah, except that they disassociated themselves from the scholars and depended on their own understanding and that of those like them. They took instructions from one another, and thus they caused harm to themselves and to the Ummah. This is the result for disassociating from the scholars. (3)

Imam Al-Bukhari,may Allah have mercy upon him, said: “A man will not become well facilitated until he takes knowledge from one above him, one similar to him and one below him.” (4)

Imam Abdullah Ibn al-Mubarak, may Allah have mercy upon him, said: “A man will not be from the (students or scholars) of Hadeeth until he writes from someone similar to him, someone above him and someone below him.” (5)

Imam Sufyan Ibn Uyaynah,may Allah have mercy upon him, said: “A man will not be from the (students or scholars) of Hadeeth until he takes from someone above him, someone below him and someone similar to him.” (6)

Al-Allamah Rabee Bin Hadi Al-Mad’khalee,may Allah have mercy upon him, said: Musa, peace be upon him, was spoken to directly by Allah and the Tawrat was revealed to him, which contained Hudaa [i.e. that which guides a person to Iman, truth and protects one from misguidance] and Noor [i.e. a guiding light in the midst of the darkness of ignorance, confusion, doubts, beliefs and deeds that appear to be truth but are falsehood in reality and evil desires], but when he knew that another person possessed knowledge of that which he did not possess, [Allah informed us he (Musa) said]:

[لَا أَبْرَحُ حَتَّىٰ أَبْلُغَ مَجْمَعَ الْبَحْرَيْنِ أَوْ أَمْضِيَ حُقُبًا – I will not give up (travelling) until I reach the junction of the two seas or (until) I spend years and years in travelling]. [Surah Al-Kahf. Verse 60]

He went on foot – neither had a car nor a riding beast, nor a horse; (rather) he travelled on foot”. (7)

Knowledge in the Masajid and the Shariah Institutions

 

[1] Sharh Hilyati Taalibil Ilm. pages 105-106.
[2] Sharh Hilyati Taalibil Ilm. page 77 onwards.
[3] Tawjeehaat Mihimmah Li-Shabab Al-Ummah. Page 7
[4] Quoted by Shaikh Abdullah Al-Bukhari in Sharh Umdatul Ahkaam. Lesson 1
[5] Tarikh Baghdaad by Al-Khateeb Al-Baghdaadee 5/68
[6] Al-Jami Li-Akhlaaq Ar-Raawee 2/218
[7] Marhaban Yaa Taalibal Ilm. 245-248.

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

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

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

Allah, The Most High, said:

خَلَقَ ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضَ بِٱلۡحَقِّ‌ۖ يُكَوِّرُ ٱلَّيۡلَ عَلَى ٱلنَّہَارِ وَيُكَوِّرُ ٱلنَّهَارَ عَلَى ٱلَّيۡلِ‌ۖ وَسَخَّرَ ٱلشَّمۡسَ وَٱلۡقَمَرَ‌ۖ ڪُلٌّ۬ يَجۡرِى لِأَجَلٍ۬ مُّسَمًّى‌ۗ أَلَا هُوَ ٱلۡعَزِيزُ ٱلۡغَفَّـٰرُ

He has created the heavens and the earth with truth. He makes the night to go in the day and makes the day to go in the night. And He has subjected the sun and the moon. Each running (on a fixed course) for an appointed term. Verily, He is the All-Mighty, the Oft-Forgiving].

Allah, The Most High, informed (us) that He created the heavens and the earth due to a perfect Wisdom and for a (perfect and purposeful)  benefit- to command His servants (with acts of obedience) and forbid them (from acts of disobedience); reward them (for being obedient) and punish them (for being disobedient).

Then Allah, The Most High, said:

وَيُكَوِّرُ ٱلنَّهَارَ عَلَى ٱلَّيۡلِ‌ۖ وَسَخَّرَ ٱلشَّمۡسَ وَٱلۡقَمَرَ‌ۖ ڪُلٌّ۬ يَجۡرِى لِأَجَلٍ۬ مُّسَمًّى‌ۗ أَلَا هُوَ ٱلۡعَزِيزُ ٱلۡغَفَّـٰرُ

He makes the night to go in the day and makes the day to go in the night. And He has subjected the sun and the moon. Each running (on a fixed course) for an appointed term; [أَلَا هُوَ ٱلۡعَزِيزُ ٱلۡغَفَّـٰرُ -Verily, He is the All-Mighty, the Oft-Forgiving].

Then Allah, The Most High  said:

خَلَقَكُم مِّن نَّفۡسٍ۬ وَٲحِدَةٍ۬ ثُمَّ جَعَلَ مِنۡہَا زَوۡجَهَا وَأَنزَلَ لَكُم مِّنَ ٱلۡأَنۡعَـٰمِ ثَمَـٰنِيَةَ أَزۡوَٲجٍ۬‌ۚ يَخۡلُقُكُمۡ فِى بُطُونِ أُمَّهَـٰتِڪُمۡ خَلۡقً۬ا مِّنۢ بَعۡدِ خَلۡقٍ۬ فِى ظُلُمَـٰتٍ۬ ثَلَـٰثٍ۬‌ۚ

He created you (all) from a single person (Adam); then made from him his wife [Hawwa’ (Eve)]. And He has sent down for you of cattle eight pairs (of the sheep, two, male and female; of the goats, two, male and female; of the oxen, two, male and female; and of the camels, two, male and female). He creates you in the wombs of your mothers, creation after creation in three veils of darkness.

Then Allah [The Most High] said:

ذَٲلِكُمُ ٱللَّهُ رَبُّكُمۡ لَهُ ٱلۡمُلۡكُ‌ۖ لَآ إِلَـٰهَ إِلَّا هُوَ‌ۖ فَأَنَّىٰ تُصۡرَفُون

Such is Allah your Lord. His is the kingdom, La ilaha illa Huwa (none has the right to be worshipped but He). How then are you turned away?

Meaning: He is the One Who created the heavens and the earth, subjected the sun and the moon, created you and created the cattle for you, and created all the blessings you have; therefore, He alone is worthy of being deified and worshipped, for He alone is the One Who nurtured you [i.e. created you, created everything for you and showed you both the worldly benefits and the path to salvation in this life and the next], and placed all your affairs in order. And just as He alone created and nurtured everything and none is a partner to Him in all of that, likewise this establishes the fact that none has the right to be worshipped except Him. This is why He, The Most High, said:

ذَٲلِكُمُ ٱللَّهُ رَبُّكُمۡ لَهُ ٱلۡمُلۡكُ‌ۖ لَآ إِلَـٰهَ إِلَّا هُوَ‌ۖ فَأَنَّىٰ تُصۡرَفُونَ

Such is Allah your Lord. His is the kingdom, La ilaha illa Huwa (none has the right to be worshipped but He).

“How then are you turned away?” Meaning: How are you turned away after this manifest proof (which shows that) none has the right to worshipped except Him, yet you worship false deities that neither control anything nor have command over anything in the universe.

An Excerpt from Tafsir As-Sadi