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

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Articles, Bid'ah (Innovation), Contemporary Issues, Deviated Groups, Sects and Parties, Fitnah, Innovations In Islam (Bidah), Khawaarij, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Refutations, Scholars of Islam, Sin, Worship - 'Ibaadah'.

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

Allah’s Messenger, peace and blessings of Allah be upon him, said: “Had dogs not been a community amongst the communities, I would have commanded that all of them be killed”. [1] [Footnote a]

Shaikh Falah Ismaa’eel, may Allah have mercy upon him, stated in reference to the Khawarij:

The noteworthy aspect of their danger is that the Messenger, peace and blessings of Allah be upon him, expressed his intention to slaughter them, as Aad and Thamud were slaughtered, despite them being from the Ummah and people of the Qiblah, especially when one recalls the Messenger’s statement, “Had dogs not been a community among the communities, I would have commanded that all of them be killed”. Hence, a sensible individual contemplates what the Messenger of guidance and mercy wished to do to these Khawarij- despite their dedication to acts of worship such as prayer, fasting, and recitation of the Qur’an- which stands in contrast to what he prohibited himself and others regarding dogs. This serves as a piece of significant evidence highlighting the danger posed by the persistence of such thought [i.e. the ideas of the Khawarij] and the presence of such individuals within the Ummah because they weaken the Ummah and preoccupy it. (i.e. through internal strife, insecurity etc)

The Shaikh, may Allah have mercy upon him, also said: They are the basis of the panic, undermining security in the land and every deviation from the true methodology because they abandon knowledge and the scholars out of being deceived by their outward deeds. Due to this, the first thing Abdullah Ibn Abbas discredited them with was that there was not a single companion of Allah’s messenger amongst them and they are the initial carriers of knowledge. It is neither permissible for anyone to emerge and (hold a position in) religious matters except through them nor acquire knowledge except from them because they are the most knowledgeable regarding that which Allah and His Messenger intend through the (divine) text. [2]

Imam Wahb Ibn Munabbih, may Allah have mercy upon him, said:

I was acquainted with the early period of Islam. By Allah, the Khaawaarij have never had a group except that Allah caused it to split because of their evil state of affairs. Never did one of them publicize his opinion except that Allah caused his neck to be struck. Never did the Muslim Ummah unite behind a man from the Khawaarij. If Allah allowed the opinion of the Khawaarij to be accepted and established, then the earth would have been corrupted, the carriageways would have been cut off, Hajj to the sacred house of Allah would have ceased and the affair of Islam would have reverted to ignorance until the people seek shelter in the mountains as they did in the time of ignorance. If ten or twenty men among them were to rise, there would not be a man among them except that he claims the khilaafah for himself- every man among them would have ten thousand other men with him and all of them fighting each other, accusing one another of disbelief until the believer fears for himself, his religion, his life, his family, his wealth, and would not know where to travel or who to be with”. [3]

 

NB: There is no vigilantism, instead the Khawarij are fought behind a legitimate Muslim Ruler

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

“It is permissible to fight the Khawaarij if they attack the wealth of the Muslims, or the Muslims and their families, but if they are dispersed, then the Muslim Ruler is not to seek after them, nor are their wounded to be killed, nor is booty taken from them, nor may those taken captive be killed, nor are those who flee to be pursued”.

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

Regarding the statement of Al-Barbahari, may Allah have mercy upon him: “It is permissible to fight the Khawaarij if they attack the wealth of the Muslims, or the Muslims and their families”: (This is) because the Prophet, peace and blessings of Allah be upon him, commanded that they are to be fought, and because Ali, may Allah be pleased with him, fought them when they attacked and killed Abdullah Ibn Khabbab al Arrat and ripped open the stomach of his pregnant wife.  So Amir Al-Muminin decided to fight them as they brought about a good reason to be fought against.

And regarding the saying of Imam Barbahari: “But if they are dispersed, then the Muslim leader is not to seek after them”. If they desist from fighting, the ruler is not to chase them, nor carry out a military expedition against them, as long as they do not commit acts of transgression.  And no doubt they are misguided and are to be advised in hope that they may return (repentant) and are not fought.

And regarding the saying of Imam Al-Barbahari: “Nor are their wounded to be killed”. (This is) because the evil of the injured person is curtailed.

And regarding the saying of Imam Al-Barbahari: “Nor is booty to be taken from them”, meaning: their wealth is not to be taken as war booty because it is the wealth of the Muslims.

And regarding the saying of Imam Al-Barbahari: “Nor may those taken captive be killed”. (This is) because they are Muslims, and by being injured and taken as captive their evil is curtailed.

And regarding the saying of Imam Al-Barbahari: “Nor are those who flee to be pursued”.  If they flee, the leader is to leave them alone and not go after them as their evil is curtailed. [3.1]

 

Footnote a: Al-Khattabi, may Allah have mercy upon him, said: The meaning of this statement is that the Prophet, peace and blessings of Allah be upon him, hated that a community amongst the communities and a species amongst the creation would disappear until all of them cease to exist. (This is) because there is not a creature from Allah’s creatures except that there is some wisdom and welfare behind their existence. So, when this is the case regarding this matter and there is no way of killing all of them, then kill the evil ones amongst them – the black ones- and leave the others, so that you benefit from them as guard dogs. [Ma’aalim As-Sunan 4/132] [NB: This does not mean that one takes the law into his own hands to kill any animal or violate the rules in any country by killing an animal]

Dogs we can keep:

Abdullah Ibn Umar, may Allah be pleased with him and his father, said: Allah’s Messenger, peace and blessings of Allah be upon him, said, “Whoever keeps a dog, except a dog for herding livestock or a dog that is trained for hunting, two qiraats [i.e. great reward] will be deducted from his reward each day”. [4]

Imam Muhammad Ibn Salih Al-Uthaymeen, may Allah have mercy upon him, said, “Due to this, if a house is located in the middle of the city, there is no need of having a dog to guard it. Therefore, to have a dog for this reason in such circumstances is unlawful and impermissible, and it takes away one or two qiraats from a person’s reward each day. However, if the house is located in the countryside and no is present, then it is allowed to have a dog to guard the house and the people residing in it. To guard people of a household is more important than guarding livestock or crops. [5]

The Hunting Dog

Allah, The Most High, said:

يَسۡـَٔلُونَكَ مَاذَآ أُحِلَّ لَهُمۡ‌ۖ قُلۡ أُحِلَّ لَكُمُ ٱلطَّيِّبَـٰتُ‌ۙ وَمَا عَلَّمۡتُم مِّنَ ٱلۡجَوَارِحِ مُكَلِّبِينَ تُعَلِّمُونَہُنَّ مِمَّا عَلَّمَكُمُ ٱللَّهُ‌ۖ فَكُلُواْ مِمَّآ أَمۡسَكۡنَ عَلَيۡكُمۡ وَٱذۡكُرُواْ ٱسۡمَ ٱللَّهِ عَلَيۡهِ‌ۖ وَٱتَّقُواْ ٱللَّهَ‌ۚ إِنَّ ٱللَّهَ سَرِيعُ ٱلۡحِسَابِ

They ask you [O Muhammad)] what is lawful for them [as food]. Say: “Lawful unto you are At-Tayyibat [all kind of Halal (lawful-good) foods which Allah has made lawful (meat of slaughtered eatable animals, milk products, fats, vegetables, and fruits, etc.)]. And those beasts and birds of prey which you have trained as hounds, training and teaching them [to catch] in the manner as directed to you by Allah; so eat of what they catch for you, but pronounce the Name of Allah over it, and fear Allah. Verily, Allah is Swift in reckoning”. [Al-Ma’dah 4]

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

Indeed, Allah, Glorified be He, free from all imperfections, declared the prey of the untrained hound dead meat and unlawful to eat, and He declared lawful the prey of the trained hound. This is from that which shows the nobility of knowledge because Allaah did not declare lawful except the prey of the trained hound. Had it not been that knowledge and teaching have a special distinguished virtue and nobility, the trained and untrained hound would have been the same. [6]

[1] Sahih Al-Jami 9452 and Sahih An-Nasa’i 4291

[2] An Excerpt from Naz’ah at-Takfeer. Pages 24-25

[3] Tarikh Dimashq 69290

[3.1] An Excerpt from “It’haaf Al-Qari Bi-attaliqwat Alaa Sharh As-Sunnah Li Al-Imam Al-Barbahari. 1/ 240-242

[4] Reported by Bukhari 5163 and Muslim 1574

[5] Majmu Fatawa Ibn Uthaymin 4/246

[6] “Mihtah Dar As-Sa’adah. 1/55

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

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Articles, Bid'ah (Innovation), Contemporary Issues, Deviated Groups, Sects and Parties, Fitnah, Hadaadis, Khawaarij, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Qur'aan, Scholars of Islam, Shi'a, Sin, Sufis, Worship - 'Ibaadah'.

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

Allah, The Most high, said:

وَعَلَى اللَّهِ قَصْدُ السَّبِيلِ وَمِنْهَا جَائِرٌ

And upon Allah is the responsibility to explain the Straight Path but there are ways that turn aside.’’ [16:9]

وَعَلَى اللَّهِ قَصْدُ السَّبِيلِ

“And upon Allah is the responsibility to explain the Straight Path”.

Az-Zujaaj, may Allah have mercy upon him, said:

It is Allah who will clarify the straight path and call to it with Hujaj [i.e. clear and overwhelming proofs that defeats all the obstinate and stubborn ones] and Burhan [i.e. proofs that clarify and distinguish between truth and falsehood in everything].

وَمِنْهَا جَائِر

“but there are ways that turn aside”

Ibn Abbas, may Allah be pleased with him and his father, said:

“They are the different types of (vain) desires”.

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

“They are the (vain) desires and the innovations in religion”.

Source: Zaad Al-Maseer Fee Ilm at-Tafseer by  Imam Ibn Al-Jawzi, may Allah have mercy upon him.

[4] Khashya

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Articles, 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.

Abu Umamah, may Allah be pleased with him, narrated that the Prophet, peace and blessings of Allah be upon him, said:

“There is nothing more beloved to Allah than two drops and two traces: A teardrop shed due to Khashya of Allah, [(a)] and a drop of blood shed in Allah’s cause. [(b) Must read about conditions and rules regarding Jihad in our era]

As for the two traces: A trace resulting in Allah’s cause and a trace resulting from one of the duties that Allah, The Mighty and Majestic, made obligatory.” [Sahih Tirmidhi 1669]

(a) Khashya: The fear of Allah founded upon knowledge of the greatness of Allah and Him being the owner of complete and perfect sovereignty and Dominion.” [Source: The abbreviated meaning of Khashyah was taken from Shaikh Abu Talhah’s translation of “The Three Fundamental Principles”. May Allah grant him and his wife Jannatul Fir’daws Amin]

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

[1] Khashya

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

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

Ibn Abee Dunya, may Allah have mercy upon him, reported with a chain of transmission going back to Rabee Bin Anas, may Allah have mercy upon him, who said:

Al-Ikhlas (Sincerity) to Allah is the distinguishing sign of the Religion and the distinguishing sign of knowledge is Khashyah”. [1] (a)

(a) Khashya: The fear of Allah founded upon knowledge of the greatness of Allah and Him being the owner of complete and perfect sovereignty and Dominion.” [Source:  The abbreviated meaning of Khashyah was taken from Shaikh Abu Talhah’s translation of “The Three Fundamental Principles”. May Allah grant him and his wife Jannatul Fir’daws Amin].

[1] Al-Ikhlas Wan-Niyyah.  page 33

 

(1) Brief Reflection On Surah Al-Qamar

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

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

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

We find among the shortest and most impactful stories in Surah Al-Qamar. The stories (in this Surah) are very brief, yet they contain profound warnings, each concluding with the statement [فهل من مذكر – Is there anyone to take heed?] The one who reads this Surah with reflection is bound to be affected by (its significance) because it is tremendous. [1]

Allah said:

اقْتَرَبَتِ السَّاعَةُ وَانشَقَّ الْقَمَرُ

The (Last) Hour (in which the heavens and earth will perish) has drawn near (while they continue to mock and reject) and the moon has been split (as a sign for them).

Allah informs that the Hour, which is the Day of Judgment, has drawn near and its time has come. Despite this, the disbelievers continue to deny it and remain unprepared for its arrival. Allah shows them great signs that indicate its occurrence, signs that would convince people in similar situations. One of the greatest signs demonstrating the truth of what Muhammad Ibn Abdullah, peace and blessings of Allah be upon him, brought is that when the disbelievers asked him to show them miraculous signs that would prove his truthfulness, he, peace and blessings of Allah be upon him, pointed to the moon by the will of Allah, and it split into two halves, one half landing on Mount Abu Qubais and the other on Mount Qu’ayqi’aan. The polytheists and others observe this great sign present in the skies, which creation cannot falsify or distort.

وَإِن يَرَوْا آيَةً يُعْرِضُوا وَيَقُولُوا سِحْرٌ مُّسْتَمِرٌّ

And (even) if they see a sign (as great as the splitting of the moon), they turn away and say (with arrogant transgression): “This is fleeting magic (whose effect will soon expire) (or: This is powerful magic superseding all other magic).”

They witnessed something unlike anything they had ever seen before, nor had they heard of anything similar event related about any of the messengers before him. They were astonished by this, yet Iman did not enter their hearts, and Allah did not will good for them. Instead, they resorted to their dumb-foundedness and transgression.

Muhammad has bewitched us, “however, the proof to establish this would be that you ask those who come to you from their travels because if he bewitches you, he wouldn’t be able to bewitch those who are not present like you are”. So they questioned everyone who arrived, and they informed them that it indeed happened.

They said: [سِحْرٌ مُسْتَمِرٌّ – This is fleeting magic]- Meaning, “Muhammad bewitched us and others”. This is a falsehood that only fools and the most misguided and misguided in intellect can accept. This is not just a denial of this sign alone; but every sign that came to them because they were ready to respond to any sign with falsehood and rejection. Due to this, Allah said:

وَإِنْ يَرَوْا آيَةً يُعْرِضُوا

And (even) if they see a sign (as great as the splitting of the moon), they turn away and say (with arrogant transgression)…

The pronoun did not refer to the (specific incident regarding the) splitting of the moon, thus Allah did not say, “And if they see it,” but rather Allah said:,

“And if they see a sign, they will turn away.” Their intention is not to follow the truth and guidance, but rather to pursue their desires.

وَكَذَّبُوا وَاتَّبَعُوا أَهْوَاءَهُمْ ۚ وَكُلُّ أَمْرٍ مُّسْتَقِرٌّ

And they belied (the Prophet and what they saw with their own eyes) and followed their (futile) desires (which Satan beautified for them), yet every matter has its established purpose and outcome (or: every matter decreed leads to good for those who do good and evil for those who do evil)].

If their intention had been to follow the guidance, they would have certainly believed and followed Muhammad, peace and blessings of Allah be upon him, as Allah showed them, through Muhammad, clear signs, proofs, and decisive evidences that indicated Allah’s Perfect Lordship, Perfect Names and Attributes and His sole right to be worshipped and goals of divine law.

وَكُلُّ أَمْرٍ مُسْتَقِرٌّ

“yet every matter has its established purpose and outcome”.

Meaning, so far, the matter has not reached its conclusion, and it will eventually come to an end. The believer will enjoy the gardens of paradise, along with Allah’s forgiveness and pleasure, while the disbeliever will face Allah’s wrath and punishment forever.

وَلَقَدْ جَاءَهُم مِّنَ الْأَنبَاءِ مَا فِيهِ مُزْدَجَرٌ

And there has already come to them of news (regarding past disbelieving nations in this Qurʾān) wherein there is (sufficient warning) to prohibit them (from their disbelief and associationism)].

Allah stated, clarifying that they lack a true intention and do not follow guidance. [وَلَقَدْ جَاءَهُمْ مِنَ الْأَنْبَاءِ – And there has already come to them news (regarding past disbelieving nations in the Quran) – Meaning, the news of both past and future events and clear miracles; [مَا فِيهِ مُزْدَجَر – wherein there is (sufficient warning) to prohibit them (from their disbelief and associationism)]- Meaning, a warning that deters them from their Ghay (deviation from upright conduct) and Dalaal (misguidance in knowledge and Creed). [Footnote a]

[حِكْمَةٌ بَالِغَةٌ ۖ فَمَا تُغْنِ النُّذُرُ – The conveyance of this news is) far-reaching wisdom (from Allāh, to guide some and establish His proof against others)—but warning (or: warners) avails them not (since their hearts have been sealed due to their rejection of His Signs)].

Meaning, in order to establish a proof against the opponents, leaving no one with an excuse before Allah after the sending of the messengers.

فَتَوَلَّ عَنْهُمْ ۘ يَوْمَ يَدْعُ الدَّاعِ إِلَىٰ شَيْءٍ نُّكُرٍ

So turn away from them (O Muḥammad) (for they have waiting for them) a Day (when) the Caller calls them to a terrifying thing (of resurrection, accountability and recompense)]

Meaning: Allah said to His Messenger, peace and blessings of Allah be upon him: It has become evident that there is no means to guide those who deny the truth. Therefore, the only course of action left is to turn away from them and distance oneself. Anticipate a momentous day filled with great terror, which will occur when the angel Israafeel, peace be upon him, blows the trumpet by way of which the dead exit their graves for the Day of Judgment. This event will be of such a dreadful nature that creation itself will find it unimaginable, as there has never been a sight more horrifying or painful. [2]

To be continued…InShaAllah

[1] An Excerpt from “Sharh Usul Fee at-Tafsir” page 347

[2] An Excerpt from Tafsir As-Sadi

Al-Istikhārah: Following the Sunnah Without Myths

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

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

Hisham Bin Urwah, may Allah have mercy upon him, said:

“Do not ask the people what they have initiated (or innovated in the religion), for indeed they have (already) prepared answers for it, rather, ask them about the Sunnah because they do not know it”. [a]

 

What is Al-Istikhaarah?

It is widespread amongst some people that Istikharah and seeking the best outcome in an affair necessitates that one goes to the astrologers and soothsayers. This is contrary to what is found in the Islamic legislation; rather Istikhaarah and seeking the best outcome in an affair is that one performs two optional Rak’ats and then supplicate with the legislated supplication. Jaabir Bin Abdillaah [may Allaah be pleased with him and his father] said, “Allaah’s Messenger [peace and blessings of Allaah be upon him] used to teach us the way of doing Istikhaarah (i.e. to seek guidance regarding an affair) in all matters as he taught us the Suras of the Qur’an. He said, ‘If anyone of you wants to do any task [i.e. wants to decide on a matter], he should offer two rak`ats other than the obligatory (five daily prayers) and then say (after the prayer):

اللَّهُمَّ إِنِّي أَسْتَخِيرُكَ بِعِلْمِكَ وَأَسْتَقْدِرُكَ بِقُدْرَتِكَ وَأَسْأَلُكَ مِنْ فَضْلِكَ الْعَظِيمِ فَإِنَّكَ تَقْدِرُ وَلَا أَقْدِرُ وَتَعْلَمُ وَلَا أَعْلَمُ وَأَنْتَ عَلَّامُ الْغُيُوبِ اللَّهُمَّ إِنْ كُنْتَ تَعْلَمُ أَنَّ هَذَا الْأَمْرَ خَيْرٌ لِي فِي دِينِي وَمَعَاشِي وَعَاقِبَةِ أَمْرِي فَاقْدُرْهُ لِي وَيَسِّرْهُ لِي ثُمَّ بَارِكْ لِي فِيهِ وَإِنْ كُنْتَ تَعْلَمُ أَنَّ هَذَا الْأَمْرَ شَرٌّ لِي فِي دِينِي وَمَعَاشِي وَعَاقِبَةِ أَمْرِي فَاصْرِفْهُ عَنِّي وَاصْرِفْنِي عَنْهُ وَاقْدُرْ لِي الْخَيْرَ حَيْثُ كَانَ ثُمَّ أَرْضِنِي

Allaahumma Innee Astakheeruka Bi ilmika Wa Astaqdiruka Bi Qudratika Wa as’aluka Min Fadlika, Fa innaka Taqdiru Wa laa Aqdir, Wa ta’lamu Wa laa A’lam, Wa anta Allaam Al-Ghuyoob. Allaahumma Fa in kunta ta’lamu haadhaa Al-amru [at this point you mention the affair about which you are seeking guidance]; then you continue and say: khayran lee Fee Aajil Amri Wa Aajilihee [or you say: Fee Deenee wa Ma’aashee wa Aaqibati Amree], Faqdurhu lee Wa Yassirhu lee Thumma Baarik lee Feehi. Allaahumma Wa in kunta ta’lamu Annahu Sharrun lee Fee Deenee wa Ma’aashi wa Aaqibati Amree [or you say: Fee Aajili Amree wa Aajilihee], Fasrifnee anhu wasrafhu Annee Waqdur lee al-khayr haythu kaana thumma Radinee bihee.

English Translation: O Allah! I seek the counsel through Your Knowledge, and I seek Power from Your Might, and I ask for Your great blessings. You are capable and I am not. You know and I do not and You (alone) know the unseen. O Allah! If You know that this task (or affair) is good for my religion and my subsistence and in my Hereafter- (or said, ‘If it is better for my present and later needs), then You ordain it for me and make it easy for me to get, and then bless me in it. And if You know that this task (affair) is harmful to me in my religion and subsistence and in the Hereafter-(or said, ‘If it is worse for my present and later needs’), then keep it away from me and let me be away from it. And ordain for me whatever is good for me, and make me satisfied with it’. The Prophet [peace and blessings of Allah be upon him] added that then the person should mention his (or her) need [i.e. the affair or task]. [Al-Bukhari 1162] (1)

After Istikharah, one can also seek the advice of upright people who are capable of giving advice in the matter. Al-Hasan al-Basri, may Allah have mercy upon him, said: “By Allah! Never have a people sought advice except that they were guided to the best of what was available to them”. Then he recited (the statement of Allah): [وَأَمۡرُهُمۡ شُورَىٰ بَيۡنَہُمۡ – And (the Believers) who (conduct) their affairs by mutual consultation.] [Ash-Shuraa. 38]

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

Allah, The Mighty and Majestic, commanded His Messenger Muhammad, peace and blessings of Allah be upon him, to consult his companions in some matters. Allah, Glorified be He and free is He from all imperfections, said:

[وَشَاوِرۡهُمۡ فِى ٱلۡأَمۡرِ‌ۖ فَإِذَا عَزَمۡتَ فَتَوَكَّلۡ عَلَى ٱللَّهِ‌ۚ – and consult them in the affairs. Then when you have taken a decision, put your trust in Allah]. [Aal Imran. 159]

He is the example to be followed by the Ummah, therefore when it is the case that Allah commanded him to consult his companions, then there is even a greater reason that the Muslims are in need of consultation amongst themselves. When a difficulty that is related to a Muslim’s religious and worldly affairs occurs, then indeed it is fitting that he consults someone whom he considers reliable, wise, truthful and sincere. He examines (the advice) given by that person, then he makes a choice –either to take that advice or decides not to take it based on what he is satisfied with, in relation to his personal affairs. The hadith places emphasis on the fact that consultation guides to the best outcomes, and due to this it is said, “The one who consults does not regret and the one who performs Istikharah will not fail (to achieve what is good)”. Both Istikharah and consultation are legislated and a lot of good is achieved through them, as opposed to when matters are pursued in a rigid and haphazard manner, for indeed this might lead to regret and harm. (2)

The One Consulted Must Fear Allah And Give Sincere Advice

Abu Hurairah, may Allah be pleased with him, said that the Messenger, peace and blessings of Allah be upon him, said, “The consultee is in a position of trust”. [Sahih Abi Dawud. 5128]

The Consultee is the one whose opinion is sought after regarding an affair of Maslahah [i.e. something that will bring about benefit and repel harm]. He is in a position of trust with regards to what is asked and it is not permissible to deceive the one who consults by concealing the matter that would bring about benefit. [Mirqat Al-Mafaateeh Sharh Mishkat Al-Masaabih. 4/259. Hadeeth 5062]

This hadeeth 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. (3)

 

A Myth

In some African countries, especially in Gambia, some people believe that one should either go to someone who is more pious or someone who is ‘Ya Bupa’ (i.e. someone who they claim or believe can see hidden matters, or has knowledge of the unseen or matters would be revealed to him in a dream) – to perform Istikharah on their behalf!  Allah said:

وَعِنْدَهُ مَفَاتِحُ الْغَيْبِ لَا يَعْلَمُهَا إِلَّا هُوَ

And with Him are the keys of the Ghaib (all that is hidden), none knows them but He.

In his explanation of the above Ayah, Imam Ash-Shanqeetee, may Allah have mercy upon him, presented a number of robust proofs to demonstrate and establish that even the most knowledgeable amongst the creation- Allah’s Messengers and angels- do not posses knowledge of the Unseen. The Imam, may Allah have mercy upon him, said:

Aa’isha, may Allah be pleased with her, was falsely accused and the Prophet (peace and blessings of Allah be upon him] did not know whether she was innocent or not until Allah informed him, saying: [ أُولَٰئِكَ مُبَرَّءُونَ مِمَّا يَقُولُونَ- ‘Such (good people) are innocent of (each and every) bad statement which they say].

Prophet Ibrahim, peace be upon him, slaughtered a lamb for the angels, whilst not knowing that they were angels until they informed him that they were angels. Allah said that the angels said to him: [إِنَّا أُرْسِلْنَا إِلَىٰ قَوْمِ لُوطٍ – We have been sent against the people of Lout (Lot). (11:70)]

When the angels came to Prophet Lut, peace be upon him, he did not know that they were angels, and due to that Allah said: [عَصِيبٌ سِيءَ بِهِمْ وَضَاقَ بِهِمْ ذَرْعًا وَقَالَ هَٰذَا يَوْمٌ – He was grieved on their account and felt himself straitened for them (lest the town people should approach them to commit lewdness with them). He said: This is a distressful day]. And because of this Allah said that Lut said: [لَوْ أَنَّ لِي بِكُمْ قُوَّةً أَوْ آوِي إِلَىٰ رُكْنٍ شَدِيدٍ – Would that I had strength (men) to overpower you, or that I could betake myself to some powerful support (to resist you). (11:80)]. He did not know the news the angels brought until they said to him: [إِنَّا رُسُلُ رَبِّكَ لَنْ يَصِلُوا إِلَيْكَ – Verily, we are the Messengers from your Lord!]

Prophet Yaqub, peace be upon him, lost his eye sight due to grieving for Yusuf, peace be upon him, while he was in Egypt. He did not know anything about Yusuf until Allah reveal news about him.

Prophet Sulayman, peace be upon him, even though Allah gave him authority over the devils and subjugated the wind in his service, did not know about the people Bil Qees until the Hud-hud came with news about them. Allah said that the Hud-hud said: [أَحَطْتُ بِمَا لَمْ تُحِطْ بِهِ وَجِئْتُكَ مِنْ سَبَإٍ بِنَبَإٍ يَقِينٍ – I have grasped (the knowledge of a thing) which you have not grasped and I have come to you from Saba’ (Sheba) with true news].

Prophet Nuh, peace be upon him, did not know that his son – who was drowned- was not from those members of his household who were to be saved, as Allah said that Nuh said: [رَبِّ إِنَّ ابْنِي مِنْ أَهْلِي وَإِنَّ وَعْدَكَ الْحَقُّ – O my Lord! Verily, my son is of my family! And certainly, Your Promise is true.(11:45)]

He did not know the reality of the affair until Allah informed him, saying: “O Nuh! Surely, he is not of your family; verily, his work is unrighteous, so ask not of Me that of which you have no knowledge! I admonish you, lest you be one of the ignorant. And indeed Allah, The Most High, also stated in Surah Hud about Nuh that he said to his people:

[وَلَا أَقُولُ لَكُمْ عِنْدِي خَزَائِنُ اللَّهِ وَلَا أَعْلَمُ الْغَيْبَ -And I do not say to you that with me are the Treasures of Allah, “Nor that I know the Ghaib (unseen)].

And when Allah said to the Angels: [هَٰؤُلَاءِ إِنْ كُنْتُمْ صَادِقِينَ أَنْبِئُونِي بِأَسْمَاءِ -Tell Me the names of these if you are truthful]; Allaah said that the angels replied: [قَالُوا سُبْحَانَكَ لَا عِلْمَ لَنَا إِلَّا مَا عَلَّمْتَنَا -They (angels) said: “Glory be to You, we have no knowledge except what you have taught us.

Therefore, it is very clear that the most knowledgeable amongst the creation, the Messengers and the Angels, do not know anything of the unseen except what Allah makes known to them. Allah, The Most High, informs His Messengers what He wishes from the knowledge of the Unseen, as Allah stated:

[وَمَا كَانَ اللَّهُ لِيُطْلِعَكُمْ عَلَى الْغَيْبِ وَلَٰكِنَّ اللَّهَ يَجْتَبِي مِنْ رُسُلِهِ مَنْ يَشَاءُ ۖ- Nor will Allah disclose to you the secrets of the Ghaib (unseen), but Allah chooses of His Messengers whom He pleases].

And Allah said: [إِلَّا مَنِ ارْتَضَىٰ مِنْ رَسُولٍ عَالِمُ الْغَيْبِ فَلَا يُظْهِرُ عَلَىٰ غَيْبِهِ أَحَد- (He Alone) the All-Knower of the Gha’ib (unseen), and He reveals to none His Gha’ib (unseen).” Except to a Messenger (from mankind)…(4)

The Magicians and The Shayaateen

Abu Hurairah, may Allah be pleased with him, said, “The Prophet, peace and blessings of Allah be upon him, said, “When Allah has ordained some affair in the Heaven, the angels beat with their wings in obedience to His statement, which sounds like a chain dragged over a rock.” (`Ali and other sub-narrators said, “The sound reaches them.”) “Until when fear is banished from their (angels) hearts, they (angels) say, ‘What was it that your Lord said? They say, ‘The truth; And He is the Most High, the Most Great.’ (34.23) Then those who gain a hearing by stealing (i.e. devils) will hear Allah’s Statement:– ‘Those who gain a hearing by stealing, (stand one over the other like this). (Sufyan, to illustrate this, spread the fingers of his right hand and placed them one over the other horizontally.) A flame may overtake and burn the eavesdropper before conveying the news to the one below him; or it may not overtake him till he has conveyed it to the one below him, who in his turn, conveys it to the one below him, and so on till they convey the news to the earth. (Or probably Sufyan said, “Till the news reaches the earth.”) Then the news is inspired to a sorcerer who would add a hundred lies to it. His prophecy will prove true (as far as the heavenly news is concerned). The people will say. ‘Didn’t he tell us that on such-and-such a day, such-and-such a thing will happen? We have found that is true because of the true news heard from heaven.” The above hadith is also narrated by Abu Huraira, starting: ‘When Allah has ordained some affair…’) In this narration the word foreteller is added to the word wizard. (5)

[a] Khutbah Al-Kitab Al-Mu’ammal Li Ar-Radd Ilaa Al-Amr Al-Awwal page 163

[1] Al-Haqeeqah Ash-Shar’iyyah Fee Tafseer Al-Qur’aa Al-Adheem Was-Sunnah An-Nabawiyyah. Page 95

[2] An Excerpt from ‘Awnul Ahadis Samad Sharh Al-Adab Al-Mufrad’ 1/285.

[3] Awnul Ahadis Samadi, Sharhu Al-Adab AlMufrad. 1/283. Hadeeth Number 256

[4] An Excerpt from ‘Tafseer Al-Qur’an Bil-Qur’an Min Adwaa Al-Bayan’ pages 169-170’ Daar Hady An-Nabawiy’ 2nd ed. (1431AH -2010)

[5] Al-Bukhari 4701

A Profound Parable: Surah Ar Ra’d Verse 17

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

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

Allah, The Most High, said:

أَنزَلَ مِنَ ٱلسَّمَآءِ مَآءً فَسَالَتْ أَوْدِيَةٌۢ بِقَدَرِهَا فَٱحْتَمَلَ ٱلسَّيْلُ زَبَدًا رَّابِيًا وَمِمَّا يُوقِدُونَ عَلَيْهِ فِى ٱلنَّارِ ٱبْتِغَآءَ حِلْيَةٍ أَوْ مَتَٰعٍ زَبَدٌ مِّثْلُهُۥ كَذَٰلِكَ يَضْرِبُ ٱللَّهُ ٱلْحَقَّ وَٱلْبَٰطِلَ فَأَمَّا ٱلزَّبَدُ فَيَذْهَبُ جُفَآءً وَأَمَّا مَا يَنفَعُ ٱلنَّاسَ فَيَمْكُثُ فِى ٱلْأَرْضِ كَذَٰلِكَ يَضْرِبُ ٱللَّهُ ٱلْأَمْثَالَ

He (Allah) sends down water (rain) from the sky, and the valleys flow according to their measure, but the deluge bears away the foam that mounts up to the surface, and (also) from that (ore) which they heat in the fire to make ornaments or utensils, rises a foam like unto it, thus does Allah (by parables) show forth truth and falsehood. Then, as for the foam it passes away as scum upon the banks, while that which is for the good of mankind remains in the earth. Thus Allah sets forth parables. [Ar-Ra’d 17]

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

In Surah Ar-Ra’d, Allah gives a similitude of water and fire regarding the believers. The similitude of water symbolises the divine revelation that Allah sends down (that gives a good) life to the hearts, much like water sent down from the sky. The hearts that carry this revelation are likened to the valleys that carry the flowing water. A heart (blessed with profound strength to discern and perceive) can hold a great deal of knowledge like a large valley can hold a lot of water, while a heart (with a small room for discernment, perception, etc) can only hold a little knowledge. Hearts carry knowledge based on their ability just like deluges flow according to their capacity.

Since the valleys and the flow of deluges contain debris and other things, it carries and floats it on the surface of the water as a high foam that accumulates. However, beneath it is fresh water, which gives life to the land. The valley throws away that debris to its sides until nothing remains of it, and then Allah causes the land to be irrigated by the water that is beneath the debris, thus bringing life to the land, its people (for different uses), the trees, and the animals.

Similarly, the knowledge and Iman that Allah has revealed to the hearts is carried by the hearts. However, they are influenced due to being mixed with the debris of (vain) desires and the foam of false doubts, then they are removed to the top, while knowledge, Iman, and guidance settle in the core of the heart. That impurity and foam continue to disappear gradually until they completely vanish. The beneficial knowledge and truthful Iman remain in the core of the heart, attracting people to deeply embrace, convey, and guard it.

In the authentic narration of Abu Musa, may Allah be pleased with him, the Prophet, peace and blessings of Allah be upon him, said: “The example of guidance and knowledge with which Allah has sent me is like abundant rain falling on the earth, some of which was fertile soil that absorbed the water and brought forth vegetation and grass in abundance. [And] another portion of it was hard and held the water and Allah benefited the people with it and they utilised it for drinking, making their animals drink from it, and for irrigation of the land for cultivation. [And] a portion of it was barren which could neither hold the water nor bring forth vegetation [so that land gave no benefits]. The first is the example of the person who comprehends the religion ordained by Allah and benefits (from the knowledge) that Allah has revealed through me, learns, and then teaches others. The last example is that of a person who does not care for it and does not take Allah’s guidance revealed through me. (He is like that barren land)”. [Sahih Al-Bukhari 79 and Sahih Muslim 2282]

The Prophet divided people into three categories in terms of guidance and knowledge: the first category is the inheritors of the messengers and the successors of the prophets, peace be upon them, who uphold the religion with knowledge, action, and calling to the path of Allah and His Messenger. They are truly the followers of the messengers, like a good piece of land that is fertile and produces abundant crops. They are the ones (blessed) with a combination of insight into the religion and strength in calling to it, thus they are the heirs of the prophets mentioned by Allah:

وَٱذْكُرْ عِبَٰدَنَآ إِبْرَٰهِيمَ وَإِسْحَٰقَ وَيَعْقُوبَ أُو۟لِى ٱلْأَيْدِى وَٱلْأَبْصَٰرِ

And remember Our slaves, Ibrahim (Abraham), Ishaque (Isaac), and Ya’qub (Jacob), (all) owners of strength (in worshipping Us) and (also) of religious understanding.

This group has the power of memorisation and understanding in the religion and sound interpretation, so they extract rivers of knowledge from the texts and derive treasures from them, and are blessed with a special understanding, as the leader of the believers Ali ibn Abi Talib, may Allah be pleased with him, said when asked: “Did Allah’s Messenger, peace and blessings of Allah be upon him, give you something special that he did not give to others?” He replied: “No, by the One who split the seed and created the soul, except for understanding that Allah gives to His servant in His book.” This understanding is like abundant grass and herbs that the earth has grown, and it is what distinguishes this group.

The second group of people protect the texts. Their concern is to memorise and preserve it precisely. Then people receive and learn it from them. They derive sound understanding from it, extract treasures from it, and extend it to land like fertile land that is suitable for cultivation and growth. These are the people whom the Prophet, peace and blessings of Allah be upon him, spoke about, saying, “May Allah brighten the face of a person who hears a saying of mine, understands and conveys as he hears it. Perhaps one who carries understanding does not possess (precise) understanding, and perhaps a carrier of understanding may convey it to one who has a better understanding than him”.

As for the third group: they are the most miserable of people who neither accept Allah’s guidance nor care about it. Neither memorise nor possess understanding etc.[1]

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

Allah likened the guidance He revealed to His Messenger (that gives) the hearts and souls (a good life of Iman, purity, upright discernment between right and wrong, etc) to the water that brings life to plants. He likened the indispensable benefits found in the guidance to the essential benefits of rain. He likened hearts that carry the guidance and the difference between them to the valleys through which floods flow. Just as a large valley can contain a significant amount of water, a heart (endowed with deep perception and discernment) can hold vast knowledge. (Conversely), a small valley can only accommodate a small amount of water, just as a heart (with limited ability to perceive and discern) can only possess a limited amount of knowledge. And so forth.

The (vain) desires and doubts in people’s hearts, when confronted with the truth, are likened to the froth that hovers on water, concealing the valuable ore that requires purification and refinement. It lingers atop the surface, obscuring clarity, until it vanishes and dissipates, revealing solely the untainted water and authentic ore that bring advantages to humanity. Similarly, doubts and (vain) desires are continuously rejected by the heart, which combats them with solid proof and strong determination until they vanish, leaving the heart pure and clear, containing only what benefits people such as knowledge of the truth and giving it precedence, and desiring it. Falsehood goes away and is destroyed by the truth. “Indeed, falsehood is bound to vanish”. And it is said here in this Ayah: “Thus does Allah set forth parables” to clarify the truth from falsehood, guidance from misguidance. [كَذَٰلِكَ يَضْرِبُ ٱللَّهُ ٱلْأَمْثَالَ – Thus Allah sets forth parables] to make very clear the distinction between truth and falsehood, and between guidance and misguidance]. [2]

[1] An Excerpt from “Bada’i at-Tafsir al-Jami Limaa Fassarahu al-Imam Ibn Al-Qayyim” 2/80-83
[2] An Excerpt from Tafsir as-Sadi, slightly paraphrased

The Essence of a Good and Beneficial Life

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

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

Before beginning this article, we remind the reader that the verses regarding Jihad and the statements of the scholars are not cited in isolation, rather, they must be understanding in the context of its rules, conditions, and etiquettes. To assist with this, clear details have been provided in a this link from an article by Shaikh Abu Khadeejah, may Allah preserve him, based on the clarifications of the noble Mufti, Al-Allamah Salih Al-Fawzan, may Allah preserve him. It is therefore imperative that readers consult this link, so that the statements on Jihad are not misconstrued or misunderstood out of context in our era.

Salafi Shaikh Fawzaan on Jihad in our times and the guidelines of Jihad according to Islam

To proceed:

Alla,  The Most High, said:

يَا أَيُّهَا الَّذِينَ آمَنُوا اسْتَجِيبُوا لِلَّهِ وَلِلرَّسُولِ إِذَا دَعَاكُمْ لِمَا يُحْيِيكُمْ ۖ وَاعْلَمُوا أَنَّ اللَّهَ يَحُولُ بَيْنَ الْمَرْءِ وَقَلْبِهِ وَأَنَّهُ إِلَيْهِ تُحْشَرُونَ

O you who believe! Answer Allah and (His) Messenger when he calls you to that which will give you life, and know that Allah comes in between a person and his heart. And verily to Him you shall (all) be gathered. [Al-Anfaal 24]

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

This Ayah comprises some matters and one of them is that a beneficial life is only attained through obedience to Allah and His Messenger, thus, whoever does not submit to this call (of Allah and His Messenger) will have no life (upright guidance), even though he has a life similar to that of the most despicable animals (i.e. eats, drinks and fulfils desires while devoid of the sound faith that enables a person to distinguish between guidance and misguidance).

A real and good life is the life of that one who answers the call of Allah and His Messenger- outwardly and inwardly. They are those who are alive (with sound faith in this life), even if they have passed away (i.e. their righteous example remains). As for others besides them, they are dead (with hearts devoid of sound faith), even if their bodies are alive. This is why the one with the most perfect life amongst the people is the one with the most perfect response to the call of the Messenger because there is life (upright guidance) in everything he calls to. Therefore, whoever missed a portion of it will miss a portion of life and there is life in accordance with his response to his call.

[لِمَا يُحْيِيكُمْ -To that which will give you life].

Mujahid, may Allah have mercy upon him, said: Meaning, the truth”.

Qatadah, may Allah have mercy upon him, said:

Meaning, this Qur’an in which (there) is life (upright guidance), safety and protection in the life of this world and the hereafter”.

As-Sa’dee, may Allah have mercy upon him, said:

Meaning, Islam. They were given life (upright guidance) through it after being dead (completely misguided) through disbelief.

Ibn Ishaq, may Allah have mercy upon him, said that Urwa Bin Zubayr, may Allah have mercy upon him, said:

Meaning, through Jihad, Allah gave you might after being subdued, powerful after being weak and protected against your enemy after being overpowered by them.

All these interpretations are of a singular reality, and that is to fulfil what the Messenger, peace and blessings of Allah be upon him, conveyed – outwardly (deeds) and inwardly (sound belief in the heart).

Al-Farraa’i, may Allah have mercy upon him, said:

“If you are called to that which gives life” means when you are commanded to perform Jihad against your enemy.

He intends that the believers become strong through Jihad, and if they were to abandon Jihad their authority would become weak and their enemy would gain an advantage over them. Jihad is one of the greatest (acts of worship) through which they are given life in the worldly life (enabled to establish and follow the upright religion), in the Barsakh (life of bliss in the grave) and in the Hereafter (a life of bliss in paradise). As for the worldly life, their power and domination over their enemy is by way of Jihad. [Footnote a: Must refer to the link at the end about Jihad in our era for proper understanding]

Regarding the Barsakh, Allah said:

وَلاَ تَحْسَبَنَّ الَّذِينَ قُتِلُوا فِي سَبِيلِ اللَّهِ أَمْوَاتًا بَلْ أَحْيَاءٌ عِنْدَ رَبِّهِمْ يُرْزَقُونَ

Think not of those who are killed in the Way of Allah as dead. Nay, they are alive, with their Lord, and they have provision]. [Al-Imran. 169]

As for in the Hereafter, indeed the share of the Mujahidin and Shuhadaa with regards to life and bliss would be greater than that of others. For that reason, Ibn Qutaybah, may Allah have mercy upon him, said regarding Allah’s statement: [لِمَا يُحْيِيكُمْ -To that which will give you life] means martyrdom. Some of the Mufassirun said that it means Paradise because it is the abode of the eternal good life.

The Ayah includes all these (things) because Iman, Islam, the Qur’an and Jihad give the hearts a good life (upright guidance) and perfect life in Paradise, and the Messenger is a caller to Iman and Paradise, therefore, he is a caller to life in the life of this world and the Hereafter.

The life of the body enables a person to be conscious of what benefits and harms, so he chooses that which benefits over what harms him. When deprived of this, he is affected by pain and weakness. Due to this, the life of the sick person, the grief-stricken, the one afflicted with anxiety, distress, fear, poverty and humiliation is inferior to the life of the one protected from that.

The life of one’s heart and soul enables a person to distinguish between truth and falsehood, misguidance and guidance, so, the person chooses the truth and not its opposite. This life benefits him with the strength to distinguish between benefit and harm in issues of knowledge, intent and action; benefits him with the strength of Iman, intent, love for the truth and the strength to abhor falsehood. Therefore, self-consciousness, discernment, love and aversion are (judged in accordance with) what one possesses of this life (of the heart and soul), just as the body that is alive is (judged in accordance with) its self-consciousness and perception of what is of benefit and what brings about pain.

The (first) is about the life of the body and the (other one) is about the life of the heart. And just as the human being cannot have life (physically) until the Angel blows the soul into him – because prior to this, he was lifeless; also, is the life of his soul and heart until the Messenger conveys to him the revelation. Allah said:

يُنَزِّلُ الْمَلاَئِكَةَ بِالرُّوحِ مِنْ أَمْرِهِ عَلَى مَنْ يَشَاءُ مِنْ عِبَادِهِ

He [Allah] sends down the angels with [Rooh (i.e. revelation)] of His Command to whom of His slaves He pleases (i.e. the chosen Messengers)]. [16:2]

Allah said:

وَكَذَلِكَ أَوْحَيْنَا إِلَيْكَ رُوحًا مِنْ أَمْرِنَا مَا كُنْتَ تَدْرِي مَا الْكِتَابُ وَلاَ الإِيمَانُ وَلَكِنْ جَعَلْنَاهُ نُورًا نَهْدِي بِهِ مَنْ نَشَاءُ مِنْ عِبَادِنَا

And thus We have sent to you (O Muhammad) Roohan (an Inspiration, and a Mercy) of Our Command. You knew not what is the Book, nor what is Faith? But We have made it (this Qur’an) a light wherewith We guide whosoever of Our slaves We will. [42:52]

[Life of the body begins] through the angel sent by Allah to blow the soul into a person and the life of [upright guidance for the heart through] the advent of the human Messenger. So, whoever receives the Ruh [i.e. the soul] brought by the Angel Messenger and the Ruh [i.e. revelation conveyed by the human Messenger] will receive two types of life. The one who receives the Ruh [soul], but not the [other Ruh (the revelation conveyed by the human Messenger)] will receive one type of life and miss the other. Allah said:

أَوَمَنْ كَانَ مَيْتًا فَأَحْيَيْنَاهُ وَجَعَلْنَا لَهُ نُورًا يَمْشِي بِهِ فِي النَّاسِ كَمَنْ مَثَلُهُ فِي الظُّلُمَاتِ لَيْسَ بِخَارِجٍ مِنْهَا

Is he who was dead and We gave him life and set for him a light whereby he can walk amongst men, like him who is in the darkness from which he can never come out? [6:122]

Therefore, he is given both light and life, just as the one who turns away from the (Qur’an and Sunnah) receives both death (a misguided heart) and darkness (misguidance). Ibn Abbas, may Allah be pleased with him and his father, and all the Mufassirun said that such a one [i.e. the one who is guided] used to be an unbeliever, then Allah guided him.

And regarding Allah’s statement:

وَجَعَلْنَا لَهُ نُورًا يَمْشِي بِهِ فِي النَّاسِ

And set for him a light whereby he can walk amongst men.

This includes a number of (things) and one of them is that he walks amongst the people with light, while the people are in darkness, thus, his example and theirs is like that of a people who got lost during nightfall and could not find their way, while he had light whereby he could walk in the road, and could see as well as see what he is to be cautious of. The second is that he walks amongst them with his light, so they borrow from it due to their need for it. The third is that he walks with his light on the day of judgement on the bridge of as-Siraat, while the people of Shirk and Nifaaq remain in the darkness of their Shirk and Nifaq.

And regarding Allah’s statement:

وَاعْلَمُوا أَنَّ اللَّهَ يَحُولُ بَيْنَ الْمَرْءِ وَقَلْبِهِ وَأَنَّهُ إِلَيْهِ تُحْشَرُونَ

And know that Allah comes in between a person and his heart. And verily to Him you shall (all) be gathered.

The first explanation of this statement is: it is well known that Allah is the one who intervenes between the believer and disbelief, between the disbeliever and Iman, between the people of obedience and their disobedience to Him, and between the people of disobedience and their obedience to Him. This is the saying of Ibn Abbas and the majority of the Mufassiroon.

The second explanation is: Allah is close to the heart of the human (by His All-Encompassing Perfect knowledge) and no secret is hidden from Him. This was mentioned by Al-Waahidiy from Qatadah. It appears that this statement (reported from Qatadah) is more in conformity with the context because the basis of this Istijabah [i.e. responding to the call of Allaah and His Messenger] is through the heart. A bodily response is of no benefit without the response of the heart because Allah comes between a person and his heart and knows whether the person has responded to Him with his heart or hides the opposite of that.

With regards to the first statement (i.e. the statement of Ibn Abbas and the majority of the Mufassirun), it is the fact that if one turns away (i.e. refuses to respond to the call of Allah and His Messenger), he will not be safe, thus Allah comes between him and his hearts as a punishment because he abandoned (this response) after the truth had been explained and made clear. So, he will be like what (has been mentioned) in the statement of Allah:

وَنُقَلِّبُ أَفْئِدَتَهُمْ وَأَبْصَارَهُمْ كَمَا لَمْ يُؤْمِنُوا بِهِ أَوَّلَ مَرَّةٍ

And We shall turn their hearts and their eyes away (from guidance), as they refused to believe therein for the first time. [6:110]

فَلَمَّا زَاغُوا أَزَاغَ اللَّهُ قُلُوبَهُمْ

So when they turned away (from the Path of Allah), Allah turned their hearts away (from the Right Path).

فَمَا كَانُوا لِيُؤْمِنُوا بِمَا كَذَّبُوا مِنْ قَبْلُ

But they were not such as to believe in that which they had rejected before. [62:5]

This Ayah (Al-Anfaal 24) is a warning against (failing to respond) with the heart even if a response had been through the limbs. [(1)]

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

[(1)]: Al-Fawaa’id. pages 140-144

river beside trees and grass field

Seas and Rivers, Marine Nourishment and Ornaments, Night and Day, Sun and Moon

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Articles, Contemporary Issues, Featured, 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.

Seas and Rivers, Marine Nourishment, Night and Day, Sun and Moon: Reflections on Divine Wisdom

Allah, The Most High, said:

وَمَا يَسۡتَوِى ٱلۡبَحۡرَانِ هَـٰذَا عَذۡبٌ۬ فُرَاتٌ۬ سَآٮِٕغٌ۬ شَرَابُهُ ۥ وَهَـٰذَا مِلۡحٌ أُجَاجٌ۬ۖ وَمِن كُلٍّ۬ تَأۡڪُلُونَ لَحۡمً۬ا طَرِيًّ۬ا وَتَسۡتَخۡرِجُونَ حِلۡيَةً۬ تَلۡبَسُونَهَاۖ وَتَرَى ٱلۡفُلۡكَ فِيهِ مَوَاخِرَ لِتَبۡتَغُواْ مِن فَضۡلِهِۦ وَلَعَلَّكُمۡ تَشۡڪُرُونَ

And the two seas (kinds of water) are not alike: this fresh and pleasant to drink, and that saltish and bitter. And from them both you eat fresh tender meat, and derive the ornaments that you wear. And you see the ships cleaving, that you may seek of His Bounty, and that you may give thanks.
[Fatir. 12]

On the Creation of the Two Seas

This is report (news) about Allah’s Might, Wisdom, and Mercy, that indeed, He made the two seas as a source of welfare for all creatures of the earth, but He did not make them the same.

  • Rivers are fresh and pleasant to drink, so that those who drink from them, and those who sow and grow crops, would benefit.

  • Seas are salty and bitter, so that the air (or atmosphere) is not defiled by the stench of dead animals. The saltiness preserves the sea, keeping its animals in a better state and more tasty.

This is why Allah said:

  • [وَمِن كُلٍّ۬ – And from them both] — Meaning, from both the salty sea and fresh river water.

  • [تَأۡڪُلُونَ لَحۡمً۬ا طَرِيًّ۬ا – you eat fresh tender meat] — Meaning, fish which is easy to catch.

  • [وَتَسۡتَخۡرِجُونَ حِلۡيَةً۬ تَلۡبَسُونَهَاۖ – and derive the ornaments that you wear] — Meaning, such as pearls, coral, and others found in the sea.

These are great sources of welfare for the people.

On Ships and Marine Travel

Also among these sources of welfare and useful things in the sea is that Allah has subjugated it to the people to carry the vessels, such as ships and other means of marine transportation. You see them traversing the sea and cleaving – travelling from one region to another, from one place to another place, carrying passengers, their belongings and merchandise. Thus, by this, they receive a lot from Allah’s bounty and kindness. This is why Allah stated:

لِتَبۡتَغُواْ مِن فَضۡلِهِۦ وَلَعَلَّكُمۡ تَشۡڪُرُونَ

“That you may seek of His Bounty, and that you may give thanks.”

On the Sun, Moon, Day, and Night

Allah said:

يُولِجُ ٱلَّيۡلَ فِى ٱلنَّهَارِ وَيُولِجُ ٱلنَّهَارَ فِى ٱلَّيۡلِ وَسَخَّرَ ٱلشَّمۡسَ وَٱلۡقَمَرَ ڪُلٌّ۬ يَجۡرِى لِأَجَلٍ۬ مُّسَمًّ۬ىۚ ذَٲلِڪُمُ ٱللَّهُ رَبُّكُمۡ لَهُ ٱلۡمُلۡكُۚ وَٱلَّذِينَ تَدۡعُونَ مِن دُونِهِۦ مَا يَمۡلِكُونَ مِن قِطۡمِيرٍ

He merges the night into the day, and the day into the night. And He has subjected the sun and the moon; each runs its course for a term appointed. Such is Allah your Lord; His is the kingdom. And those whom you invoke instead of Him own not even a Qitmir (the thin membrane over the date-stone). [Fatir. 13]

Lessons on Day, Night, Sun, and Moon

Allah merges the night into the day and the day into the night: one enters the other. Whenever one arrives the other disappears- one increases and the other decreases, then balance is achieved. Through this, people attain welfare for their bodies, animals, trees and vegetations. Also, Allah subjugated the sun and the moon: the sun a shinning thing with heat, the moon a light, their movements and disappearance, thus the people may disperse to seek His bounty [i.e. livelihood], as well as what they [i.e. the sun and moon] facilitate to make the fruits ripe and others become dry due to the sun’s heat, and other necessities whose absence would have brought harm to the people.

[كُلٌّ۬ يَجۡرِى لِأَجَلٍ۬ مُّسَمًّ۬ىۚ – Each (sun and moon) runs its course for a term appointed].

Meaning, the sun and the moon run their course for a period by the will of Allah, but they will cease when the end of the world arrives, the ability given to them to do what they do will stop: the moon will eclipse, the sun will wound round and lost its light and overthrown, and the stars will fall. [1]

In his explanation of Surah Al-Asr, Imam Ibn Al-Qayyim, may Allah have mercy upon him, said:

Allah made an oath by “(the phenomenon of) time” because it is the period in which moral lessons and signs occur, and because the alternation of night and day under the Decree of the All-Mighty, the All-Knowing are organised to serve the welfare of the universe based on the most perfect order and organisation – alternating with one another, sometimes not much difference between them and at other times one takes from the hours of the other, the difference between the light, the darkness, the heat, and the cold, and the different periods divided into generations, years, months, days, hours and what is lesser than that! These are all signs (creations) of the Lord, The Most High- a Burhaan [proof that clarifies and distinguishes between truth and falsehood in everything] and proofs regarding Allah’s All-Encompassing Perfect Ability and Wisdom, free is Allah from all imperfections, faults, deficiencies, shortcomings. [2]

On Absolute Dominion

ذَٲلِڪُمُ ٱللَّهُ رَبُّكُمۡ لَهُ ٱلۡمُلۡكُۚ

Such is Allah your Lord; His is the kingdom.

  • He alone created and subjugated these things for humankind.

  • He alone has the right to be worshipped; to Him belongs absolute dominion.

وَٱلَّذِينَ تَدۡعُونَ مِن دُونِهِۦ مَا يَمۡلِكُونَ مِن قِطۡمِيرٍ

Those you invoke instead of Him do not own even the smallest thing, not even the thin membrane over a date stone.

This highlights the futility of worshipping idols or deified images. [3]

On Invoking False Deities

إِن تَدۡعُوهُمۡ لَا يَسۡمَعُواْ دُعَآءَكُمۡ وَلَوۡ سَمِعُواْ مَا ٱسۡتَجَابُواْ لَكُمۡۖ وَيَوۡمَ ٱلۡقِيَـٰمَةِ يَكۡفُرُونَ بِشِرۡڪِكُمۡۚ وَلَا يُنَبِّئُكَ مِثۡلُ خَبِيرٍ۬

If you invoke them, they hear not your call. Even if they could hear, they could not grant your request. On the Day of Resurrection, they will disown your worship. And none can inform you like Him Who is All-Knower. [Fatir. 14]

[سُبۡحَـٰنَكَ أَنتَ وَلِيُّنَا مِن دُونِهِمۖ- Glorified be You (Allah)! You are our Wali (Lord) instead of them (Surah Sabah, Ayah 41)]. [4][وَلَا يُنَبِّئُكَ مِثۡلُ خَبِيرٍ  – And none can inform you (O Muhammad) like Him Who is the All-Knower (of each and everything)]- Meaning, the knower of everything by Himself. [5]

[1] As-Sa‘di

[2] https://salafidawahmanchester.com/2025/12/22/the-summit-of-human-potential-four-defining-qualities/

[3] Sadi

[4] Sadi

[5] Zad Al-Maseer Fee Ilm at-Tafseer By Imam Ibn Al-Jawzi